The
resolution
of
of
the
22.
Psalme
,
which
may
be
intituled
the
Bright
Morning
Starre
.
THe
time
when
this
Psalme
was
penned
is
vnknowne
in
speciall
:
generally
notwithstanding
it
may
seeme
to
be
,
when
the
Prophet
was
in
some
great
conflict
of
conscience
,
and
temptation
to
despaire
,
whence
he
gathering
consolation
,
recouereth
at
the
length
.
The
Argument
of
the
Psalme
is
a
discription
of
the
estate
of
euery
true
Christian
and
godly
heart
in
the
person
of
Dauid
:
also
a
type
of
the
sufferings
&
glory
of
Christ
.
The
psalme
containeth
two
partes
:
-
The
title
or
inscription
.
-
The
matter
or
substance
.
The
title
contayneth
foure
particulars
.
-
1
The
manner
of
writing
,
which
is
in
forme
of
a
Psalme
.
-
2
The
person
that
composed
it
,
who
was
Dauid
.
-
3
The
person
to
whome
it
was
committed
to
be
kept
,
set
,
and
song
:
who
is
called
the
master
musitian
.
-
4
The
matter
and
argument
of
the
Psalme
,
which
is
concerning
the
morning
starre
.
The
matter
and
substance
of
the
Palme
comprehendeth
a
:
Complaint
:
Prayer
.
The
complaint
contayned
in
the
two
first
verses
hath
2.
things
.
1.
the
person
to
whome
he
complayneth
:
(
God
:
)
amplyfied
by
an
argument
of
relation
.
(
my
God
)
2
The
thing
whereof
he
complayneth
,
which
is
that
God
hath
forsaken
him
.
Which
the
prophet
auoucheth
by
2.
reasons
.
The
first
,
that
seeing
God
did
not
helpe
him
,
but
was
farre
from
his
health
:
therfore
he
forsooke
him
.
The
second
,
that
seeing
God
heard
not
the
wordes
of
his
roaring
nor
gaue
audience
to
his
prayer
:
therefore
he
forsooke
him
.
This
praier
which
the
prophet
professeth
he
made
to
the
Lord
,
in
the
time
of
this
his
wofull
desertion
hath
two
adiunctes
:
-
1
His
prayer
was
feruent
.
-
2.
His
praier
was
continuall
.
The
feruency
of
his
prayer
hath
two
partes
.
-
faith
:
(
my
God
.
)
-
desire
:
(
roaring
crye
.
)
The
continuance
of
his
prayer
:
(
day
and
night
.
)
This
is
the
first
part
of
the
psalme
the
complaint
.
The
second
part
of
the
psalme
which
is
the
prayer
followeth
.
The
prayer
hath
a
-
1
Supplication
:
containing
also
a
deprecation
.
-
2
A
Gratulation
or
thanksgiuing
.
The
supplication
is
continued
to
the
22.
verse
,
wherein
is
exprest
both
the
faith
&
assurance
the
prophet
conceaueth
to
obtaine
:
and
the
desire
:
which
are
the
two
essentiall
partes
of
a
feruent
prayer
.
The
faith
of
the
prophet
is
grounded
vpon
4.
arguments
to
the
11.
verse
:
The
first
argument
or
ground
of
faith
is
in
the
3.
verse
taken
from
the
nature
&
office
of
God
,
which
is
to
sanctifie
and
redeeme
the
Church
that
he
may
be
praised
&
glorified
by
his
church
:
concluded
thus
.
If
thou
wilt
sanctifie
the
church
and
be
praised
by
the
church
,
then
deliuer
me
the
redeemer
of
the
Church
,
without
whose
deliuerance
,
neither
thy self
can
be
glorified
,
nor
thy
church
redeemed
or
sanctified
.
But
thou
wilt
sanctifie
the
Church
(
for
thou
art
holy
)
&
thou
wilt
be
praised
by
the
Church
(
for
thou
inhabitest
the
praises
of
Israell
.
)
Therefore
deliuer
me
vers.
11.
Thus
the
argument
is
applyed
to
Christ
:
to
Dauid
thus
.
Thou
Lord
art
holy
sanctifying
thy
children
:
therfore
sanctifie
me
,
and
deliuer
me
from
the
power
of
sinne
and
thy
wrath
,
that
I
may
praise
thee
with
al
the
true
Israelites
,
whose
praises
are
offered
vp
to
thee
,
as
to
the
only
owner
and
possessor
thereof
.
The
second
argument
or
ground
of
faith
is
in
the
4.
&
5.
verses
framed
thus
.
If
the
fathers
that
trusted
in
thee
,
&
called
vpon
thee
are
saued
&
deliuerd
and
were
not
confounded
:
then
saue
me
also
who
am
their
sauiour
.
But
the
fathers
of
the
olde
testament
&c.
are
saued
.
Therefore
also
saue
and
deliuer
me
vers.
11
The
reason
of
this
argument
is
:
for
that
Christ
necessarily
must
be
saued
and
deliuered
,
seeing
the
fathers
were
saued
by
vertue
of
his
sacrifice
:
whereas
they
could
not
so
haue
beene
,
if
he
had
perished
.
Thus
the
argument
is
applyed
to
Christ
:
to
Dauid
thus
.
As
God
hath
delt
with
others
:
so
will
he
deale
with
me
.
But
God
deliuered
our
fathers
that
faithfully
prayed
.
Therefore
he
will
deliuer
me
also
that
pray
faithfully
:
&
so
this
argument
is
taken
from
the
experience
of
Gods
goodnes
to
others
.
The
third
argument
or
ground
of
faith
is
in
the
6.7
.
and
8.
verses
taken
from
Relation
of
Gods
mercy
to
mans
misery
:
disposed
thus
:
The
most
mercifull
God
wil
releeue
the
miserable
creature
calling
vpon
him
faithfully
.
But
I
am
a
most
miserable
creature
.
&c.
and
thou
a
mercifull
God
.
Therefore
releeue
and
deliuer
me
.
vers.
11.
The
minour
of
this
argument
is
amplified
comparatiuely
and
simply
.
The
comparison
is
taken
from
a
worme
.
As
a
worme
is
exposed
to
all
wrong
and
iniury
,
and
of
base
account
:
so
am
I.
The
simple
arguments
are
the
parts
of
Christs
miserie
,
which
are
three
:
1.
he
was
shamed
.
2.
contemned
.
3.
derided
.
He
beeing
God
most
glorious
,
was
shamed
and
dishonoured
by
man
,
that
is
,
Adam
dust
and
ashes
.
He
that
should
haue
beene
accounted
of
,
as
the
onely
Sauiour
of
his
people
,
was
contemptible
to
the
people
.
He
▪
whome
men
should
haue
gloried
and
reioyced
in
,
was
derided
and
mockt
by
all
men
that
beheld
him
.
Christ
was
mockt
by
gestures
,
and
speech
.
The
mocking
gestures
are
two
,
mowing
&
wrying
the
mouth
:
&
nodding
the
head
.
The
skoffing
speech
containeth
an
ironical
contrarietie
:
for
they
say
one
thing
that
mocke
Christ
,
and
meane
the
cleane
contrarie
:
thus
they
speake
,
God
will
deliuer
him
that
he
loueth
,
and
that
trusteth
in
God
.
But
he
is
beloued
of
God
,
&
trusteth
in
God
:
ergo
God
will
saue
him
.
But
their
meaning
is
contrarie
to
this
speech
:
which
is
this
.
God
will
deliuer
him
that
he
loueth
,
and
that
trusteth
in
him
:
But
God
doeth
not
deliuer
him
:
ergo
,
he
neither
is
loued
of
God
,
nor
trusteth
in
God
.
Thus
the
third
argument
is
applied
to
Christ
:
to
Dauid
also
in
the
same
sense
.
The
fourth
argument
or
ground
of
faith
is
in
the
9.
and
10.
verses
,
taken
from
the
experience
of
Gods
goodnesse
to
himself
in
time
past
,
framed
thus
:
As
thou
hast
dealt
with
me
before
,
so
deale
with
me
nowe
.
But
thou
hast
hitherto
preserued
and
deliuered
me
:
ergo
doe
so
nowe
.
The
minor
of
the
argument
is
amplified
by
a
distribution
or
enumeration
of
parts
,
thus
:
thou
hast
preserued
me
in
my
life
,
birth
,
and
conception
.
Thus
the
fourth
argument
is
applied
to
Christ
:
and
in
the
same
sense
also
to
the
Prophet
.
Hitherto
the
Prophet
hath
vttered
his
faith
,
which
is
the
first
essentiall
part
of
his
praier
:
his
desire
which
is
the
second
essential
part
followeth
.
The
desire
of
the
Prophet
is
exprest
in
the
11.
verse
:
[
Be
not
farre
from
me
]
and
vrged
by
a
reason
,
à
relatis
paribus
,
thus
:
If
helpe
be
farre
off
,
then
thou
wilt
be
neere
to
help
thy
seruants
.
But
helpe
is
farre
off
:
ergo
be
neere
to
helpe
.
Or
thus
:
Thou
wilt
helpe
the
afflicted
and
helpelesse
:
But
I
am
afflicted
and
helpelesse
:
ergo
helpe
me
.
Nowe
furthermore
,
both
the
Prophets
desire
and
this
reason
whereupon
it
is
enforced
are
handled
by
inuersion
of
methode
,
for
first
the
reason
is
handled
,
then
the
desire
.
The
reason
is
handled
to
the
19.
verse
,
where
the
desolation
and
extreame
miserie
of
the
Prophet
is
propounded
in
2
kinds
:
First
that
which
properly
and
immediately
seazed
vpon
his
soule
,
which
by
sympathie
onely
affected
his
bodie
.
vers.
12
,
13
,
14
,
15.
Secondly
,
that
which
directly
and
properly
seazed
vpon
his
bodie
,
and
by
compassion
onely
affected
his
sensitiue
facultie
.
vers.
16
,
17
,
18.
The
proper
affliction
of
his
soule
is
deliuered
in
three
arguments
,
viz.
the
cause
,
the
adiunct
,
and
the
effect
.
The
causes
are
the
deuill
and
his
angels
,
allegorically
figured
vnder
the
names
of
Bulls
and
Lyons
.
These
deuils
are
of
two
conditions
:
some
ministers
&
seruants
to
their
master
the
principall
:
other
the
cheife
or
master
deuill
.
The
ministring
deuils
conueniently
are
allegorized
vnder
the
tearmes
of
Bulls
,
as
beeing
creatures
inferiour
in
strength
and
rage
to
the
lyon
the
king
of
the
beasts
of
the
forrest
.
These
deuillish
Buls
are
described
by
their
qualities
and
effects
:
their
qualities
are
3
:
young
,
fatte
,
strong
,
vers.
12.
1
Young
:
vz.
such
as
are
not
cicured
or
tamed
,
but
are
without
the
yoke
,
euen
Belial
:
not
subiect
to
any
order
.
2
Fatte
and
large
limmed
.
such
as
were
bred
in
Bashan
,
where
was
the
largest
breed
,
and
the
fattest
fed
cattel
,
Deu.
32.14
.
which
insinuateth
the
insolencie
,
arrogancy
,
&
pride
of
these
deuils
.
3
Strong
and
mightie
being
principalities
&
powers
,
as
the
Apostle
tearmeth
them
,
Eph.
6.12
.
preuailing
against
the
world
of
the
vngodly
.
These
are
their
qualities
:
their
effects
are
two
,
vers.
12.13
.
First
they
inclose
him
about
with
terror
and
temptation
.
Secondly
they
gape
vpon
him
with
their
mouths
readie
to
swallowe
him
vp
body
and
soule
;
the
bodie
in
the
graue
or
corruption
:
the
soule
in
despaire
and
hellish
torments
,
as
much
as
in
them
resteth
.
These
are
one
sort
of
Deuills
,
that
minister
:
the
principall
and
Arch-deuill
euen
Beelzebub
the
prince
of
the
deuils
is
termed
a
ramping
&
roaring
lyon
.
vers.
13.
A
lyon
,
as
the
king
of
all
the
hellish
fiendes
to
whome
they
voluntarily
become
serviceable
.
Roaring
,
as
now
ready
to
deuour
the
pray
(
for
so
is
the
vse
of
lyons
Amos.
3.4
.
to
roare
when
they
are
vpon
the
pray
.
)
Ramping
,
that
is
hunger-bitten
and
so
most
eagerly
violent
vpon
the
pray
,
as
the
lyons
that
were
kept
fasting
for
the
deuouring
of
Daniell
.
These
are
the
causes
of
Christs
afflictions
vpon
the
soule
properly
.
The
adiunct
&
effects
follow
.
The
adiunct
is
the
quantitie
of
his
misery
vttered
by
comparison
to
water
spilt
vpon
the
ground
,
which
cannot
be
gathered
vp
againe
,
euen
so
(
saith
the
prophet
)
my
misery
is
irrecouerable
.
v.
14.
The
effects
are
in
number
fiue
:
First
effect
is
the
dissolution
of
the
Animall
facultie
,
which
is
by
this
misery
interrupted
:
verse
.
14.
the
sinewes
,
ligamentes
,
brawnes
,
&
tendons
,
which
are
the
instruments
of
sense
and
motion
beeing
forsaken
by
the
animall
facultie
of
the
soule
,
and
so
the
bones
which
are
as
it
were
the
studs
of
the
bodie
were
laxed
and
vntied
(
for
the
disioyning
of
the
bones
is
exprest
,
ver.
17.
)
Second
effect
:
that
his
heart
which
(
as
anatomie
teacheth
)
is
in
the
middest
of
the
bowells
,
was
melted
like
waxe
:
that
is
the
vitall
facultie
was
interrupted
:
whose
principall
seate
is
in
the
heart
,
from
whence
vitall
spirits
by
the
arteries
,
whose
originall
is
the
heart
,
are
diffused
to
euery
liuing
part
.
This
vitall
facultie
was
molten
and
quailed
so
as
the
soule
ceased
the
execution
thereof
for
a
season
.
Third
effect
:
that
his
strength
was
dryed
vp
like
a
potsheard
that
is
,
the
humidum
radicale
or
naturall
moisture
which
is
the
oile
to
the
lampe
of
life
beeing
the
foundation
of
our
strengh
and
vigor
,
withered
and
spent
,
and
so
the
naturall
facultie
decayed
,
ther
being
not
much
more
moisture
in
the
partes
of
the
bodie
then
in
a
potsheard
baked
in
the
ouen
.
Fourth
effect
:
that
his
tong
claue
to
his
lawes
,
he
being
scarse
able
through
the
fierce
assaultes
of
Gods
wrath
to
moue
his
tongue
:
so
that
here
probably
may
be
coniectured
that
the
faculty
of
reason
,
whose
instrument
is
the
tongue
,
was
suspended
:
though
we
denie
not
but
also
by
this
phrase
the
prophet
may
signifie
his
immoderate
drought
.
These
foure
are
the
speciall
effectes
of
the
torment
which
now
he
suffered
,
now
followeth
one
generall
effect
,
vz.
that
he
was
brought
into
the
dust
of
death
,
that
is
,
vnto
the
graue
.
verse
.
1.5
.
but
this
effect
is
solitarily
here
attributed
vnto
the
Lord
,
and
remoted
from
the
former
causes
:
for
the
prophet
by
Apostrophe
,
turneth
his
speech
vnto
the
Lord
:
saying
.
Thou
hast
brought
me
.
&c.
This
is
the
affliction
which
immediately
seazed
vpon
his
soule
,
yet
by
simpathy
also
vpon
the
bodie
,
by
these
effects
,
Now
the
affliction
which
entred
vpon
his
bodie
priuately
,
and
by
compassion
vpon
his
soule
follow
:
where
consider
also
:
the
causes
,
&
practise
thereof
.
The
causes
are
the
wicked
,
Iewes
and
Gentiles
which
conspired
and
procured
his
death
,
who
are
called
dogs
according
to
the
custome
of
the
scripture
and
expounded
to
be
the
wicked
.
v.
16.
The
parts
of
this
affliction
are
fiue
.
First
the
wicked
inclose
him
,
that
is
whippe
him
,
spitte
vpon
him
,
smite
him
with
fist
and
rod
,
crowne
him
with
thornes
,
and
such
like
mentioned
in
the
gospell
(
for
here
the
signe
is
put
for
the
thing
signified
,
it
being
the
custome
of
the
people
to
flocke
about
the
person
vpon
whome
execution
is
done
.
)
verse
.
16.
Secondly
they
pierced
or
digged
his
hands
and
feet
,
when
they
nayled
him
to
the
crosse
,
which
insinuateth
the
great
woundes
that
were
mad
in
his
hands
and
feet
,
as
if
they
had
beene
digged
with
the
talentes
or
paues
of
a
lyon
,
as
the
old
translatour
hath
it
from
the
corrupt
hebrue
word
.
v.
16.
Thirdly
they
wrack
him
,
&
disioynt
all
his
boanes
,
so
as
they
may
be
nombred
,
and
discerned
seuerally
each
from
other
,
as
is
customable
to
them
that
are
wracked
:
here
is
signum
pro
signato
:
v.
17.
Fourthly
they
behold
and
looke
vpon
him
without
pity
and
compassion
yea
they
mock
and
scoffe
at
him
with
taunting
bitter
sloutes
,
and
reuiling
speech
,
here
is
lesse
spoken
and
men
signified
:
signum
pro
signato
.
v.
17.
Lastly
they
take
from
him
his
garmentes
and
strip
him
naked
:
a
vild
indignity
:
now
his
garments
appertayned
(
as
it
is
in
vse
with
vs
)
to
the
tormentors
,
who
were
the
souldiers
:
they
therefore
first
deuide
his
vnder
garments
and
euery
one
taketh
,
his
part
:
but
his
vpper
garment
beeing
without
seame
is
not
deuided
or
cut
in
pieces
,
but
for
it
they
cast
loues
to
whome
it
shall
appertaine
:
and
falling
to
one
the
other
lost
their
partes
.
v.
18.
This
is
the
affliction
that
immediately
seazed
vpon
his
body
,
but
compassiuely
also
vpon
his
soule
:
Thus
the
reason
confirming
the
prophetes
desire
is
handled
.
Now
followeth
the
prophets
desire
which
is
handled
also
v.
19.20.21
.
wherein
consider
foure
particulars
.
First
the
person
to
whome
he
offereth
this
his
desire
,
which
is
the
Lord
,
whome
he
intituleth
his
strength
,
because
he
ministred
vnto
him
strength
to
beare
all
that
was
laid
vpon
him
.
Second
:
the
thing
he
prayeth
for
,
exprest
in
diuers
phraeses
(
be
not
farre
of
:
hasten
to
helpe
,
deliuer
,
saue
,
answer
.
)
Third
:
the
person
for
whome
he
prayeth
exprest
thus
:
me
,
my
soule
,
my
desolate
one
.
)
Fourth
:
the
euill
from
which
he
desireth
deliuerance
:
exprest
diuersly
:
from
the
sword
,
from
the
power
of
the
dogge
,
from
the
lyons
mouth
,
from
the
hornes
of
the
vnicornes
.
Thus
the
prophets
desire
or
request
is
handled
:
and
so
the
supplication
.
The
gratulation
or
thanksgiuing
,
which
is
the
second
part
of
the
prayer
followeth
.
This
thankfulnes
is
1.
promised
:
2.
prophesied
.
It
is
promised
to
the
26.
verse
:
This
promise
of
thankfullnes
is
propounded
and
then
repeated
and
concluded
.
It
is
propounded
&
handled
to
the
25.
verse
,
and
that
in
the
parts
,
or
signes
,
or
declarations
of
thankefulnes
which
are
three
.
1
Signe
of
thankefullnes
:
is
Confession
,
which
is
a
declaring
of
Gods
(
name
or
)
attributes
,
as
his
mercy
,
and
iustice
&c.
to
the
members
of
the
Church
which
are
Christs
brethren
according
to
the
flesh
Heb.
2.12
.
2
Signe
of
thankefullnes
:
is
a
commendation
of
the
excellencie
of
these
attributes
to
the
honour
and
praise
of
God
&
that
in
the
open
assembly
.
3
Signe
of
thankefullnes
:
is
the
Inciting
and
prouoking
of
them
that
feare
God
,
the
seed
of
Iacob
and
Israel
:
to
praise
and
magnifie
&
feare
the
Lord
:
to
be
a
meanes
to
bring
others
to
god
also
.
These
three
parts
or
signes
of
thankefullnesse
are
amplified
by
a
reason
,
enforcing
the
performance
of
the
promise
made
before
:
which
reason
is
taken
â
paribus
.
&
is
set
downe
Negatiuely
and
Affirmatiuely
.
Negatiuely
in
3.
phrases
:
he
hath
not
1.
despised
,
2.
abhorred
.
3.
hid
his
face
from
the
praier
of
the
poore
.
ergo
:
thankefulnesse
must
be
performed
.
Affirmatiuely
:
he
heard
when
the
poore
and
humbled
in
spirit
praied
:
and
therefore
thankefulnesse
must
be
performed
.
Thus
the
promises
of
thankfulnesse
is
propounded
&
handled
:
It
is
also
repeated
vers.
25.
and
that
in
two
parts
thereof
before
handled
,
v.
22.
The
one
part
of
thankefulnes
,
praise
,
and
commendation
of
God
is
further
enlarged
by
the
circumstance
of
the
place
:
the
great
congregation
.
The
other
part
of
thankefulnesse
,
Confession
is
exprest
in
a
newe
phrase
[
paying
of
the
vowes
]
which
were
voluntarie
sacrifices
.
Thus
thankefulnesse
is
promised
.
Thankefulnes
also
is
prophesied
to
the
ende
of
the
Psalme
:
which
shall
be
performed
by
the
subiects
of
Christs
kingdome
,
who
are
in
the
sequele
of
the
psalme
described
and
distributed
into
their
seuerall
kinds
.
First
they
are
described
by
6.
arguments
in
the
26.
verse
.
1
Adiunct
:
the
poore
,
that
is
,
such
as
are
poore
in
spirit
,
Mat.
5.3
.
2
Is
an
effect
:
shal
eate
,
that
is
,
beleeue
in
Iesus
Christ
.
Ioh.
6.35
.
3
Adiunct
:
shall
be
satisfied
,
that
is
,
shall
haue
peace
&
ioy
spirituall
,
Mat.
5.6
.
Ioh.
7.38
.
Is
an
effect
:
shall
seeke
after
the
Lord
,
that
is
,
shall
carefully
vse
the
meanes
of
saluation
,
whereby
God
is
sought
and
found
,
Mat.
7.7
.
5
An
effect
:
shall
praise
the
Lord
by
a
godly
life
,
and
with
heart
and
voice
singing
Psalmes
of
praise
:
Math
,
5.16
.
Coloss.
3.16
.
6
An
adiunct
:
your
heart
shall
liue
for
euer
;
which
is
life
euerlasting
the
reward
of
all
the
former
.
Iohn
.
4.14
.
Thus
the
persons
of
whome
thankfullnes
is
prophesied
are
described
.
Furthermore
the
person
of
whome
thankfullnes
is
prophesyed
,
namely
the
members
of
Christ
,
and
Subiects
of
his
kingdome
,
are
distributed
into
their
severall
sorts
and
kindes
,
thus
:
Persons
prophesied
to
be
thankefull
are
,
Parents
and
progenitors
.
Children
and
posteritie
.
Perents
(
&
so
consequently
children
)
are
distinguished
by
two
adiuncts
:
-
1
Is
their
nation
:
they
shal
be
Gentiles
and
not
onely
Iewes
.
-
2
Is
their
condition
:
they
shall
be
of
the
poorer
sort
,
as
well
as
of
the
rich
.
The
Gentiles
are
described
both
by
the
parts
and
cause
of
their
thankefulnesse
:
the
parts
of
the
thankefulnesse
of
the
Gentiles
are
three
.
v.
27.
1
They
shall
remember
themselues
,
and
take
notice
of
their
sinnefull
and
accursed
estate
,
and
so
humble
themselues
.
2
They
shall
turne
vnto
the
Lord
forsaking
their
idols
and
other
sinnes
.
3
They
shall
worship
the
Lord
in
holinesse
and
righteousnesse
.
The
cause
of
the
Gentiles
thankefulnesse
is
exprest
,
v.
28.
where
there
is
the
preuenting
an
obiection
which
might
thus
be
made
by
a
Iew
.
Obiect
.
Shall
the
Gentiles
also
become
subiects
of
the
kingdom
of
the
Messias
,
who
were
sometime
execrable
?
Sol.
There
is
nothing
impossible
to
God
:
for
seeing
he
is
king
,
and
so
ruleth
among
the
heathen
,
he
is
able
to
conuert
the
Gentiles
also
,
and
of
stones
to
raise
vp
children
to
Abraham
.
This
is
the
first
distinction
of
the
persons
by
their
nation
.
The
second
distinction
is
,
that
poore
and
rich
also
shall
be
thankefull
:
and
that
is
exprest
.
v.
29.
The
rich
who
are
called
the
fat
men
of
the
earth
haue
their
action
of
thankfulnes
assigned
them
:
eating
,
&
worshipping
.
Poore
or
afflicted
persons
are
of
two
sortes
,
-
1
Such
as
goe
downe
into
the
dust
,
that
is
beggars
and
basse
persons
.
-
2
Such
as
cannot
quicken
their
owne
soule
,
that
is
persons
condemned
to
die
,
or
persons
sick
of
deadly
diseases
&c.
All
these
afflicted
persons
haue
their
thankfull
actions
assigned
them
,
which
is
that
they
shall
bow
before
him
:
(
signum
pro
signato
,
Metonymia
)
namely
they
shall
worship
him
.
Thus
the
parentes
which
are
the
first
sort
of
persons
with
their
thankfull
actions
,
are
propounded
.
The
children
and
posteritie
also
haue
their
thankful
actions
.
〈◊〉
the
reason
thereof
assigned
:
The
thankfull
actions
of
the
posteritie
are
two
.
-
1
They
shall
serue
the
lord
in
the
obedience
of
his
lawe
,
which
is
set
out
by
the
circumstance
of
time
,
(
for
euer
they
shall
be
reckened
to
him
.
verse
30.
-
2
Action
of
thankfulnesse
is
that
when
they
are
come
into
the
Church
by
effectuall
vocation
,
they
shall
declare
his
righteousnes
;
The
reason
of
these
thankfull
actions
of
the
posteritie
of
the
gentiles
is
for
that
God
hath
wrought
righteousnes
for
a
people
to
be
borne
,
that
is
either
for
their
posteritie
,
or
some
other
straung
people
that
as
yet
are
vnborne
by
spirituall
regeneration
.
This
thankfulnes
is
prophesied
:
and
so
the
whole
psalme
is
resolued
.
In
the
Complaint
and
the
Supplication
Christs
priesthood
is
described
both
in
his
sacrifice
and
intercession
.
In
the
promise
of
thankefulnesse
,
Christs
prophesie
is
comprised
.
In
the
prophesie
of
thankfulnesse
Christs
kingdome
is
comprehended
.
Finis
.
ANNOTAtions
and
obseruations
out
of
the
22.
Psalme
.
Of
the
Title
of
the
Psalme
.
The
Prophet
Dauid
is
here
to
be
considered
.
Againe
hence
might
be
obserued
,
that
it
is
lawful
to
pray
the
prayers
composed
by
other
men
;
which
was
customable
to
the
Church
of
the
Iewes
:
who
vsed
to
bring
other
mens
psalmes
,
which
sometime
were
prayers
,
into
the
publique
assemblie
,
as
for
example
this
psalme
:
and
if
it
be
said
that
they
,
were
vsed
only
dogmatically
;
the
answer
is
,
that
is
not
so
:
for
they
praised
God
with
the
words
of
Dauid
and
Asaph
,
and
they
bowed
themselues
and
worshipped
as
it
is
euident
.
2.
Chron.
29.30
.
where
besides
the
meditation
of
the
matter
,
no
doubt
they
had
holy
desire
&
wishes
sutable
to
the
wordes
of
the
prayers
or
thanksgiuings
,
as
the
wordes
of
bowing
and
worshipping
do
plainly
import
in
the
place
alleadged
:
and
therefore
(
howsoeuer
some
think
)
it
seemeth
to
be
very
lawfull
,
to
pray
accordingly
to
a
set
forme
:
and
so
to
say
and
pray
the
Lords
prayer
:
so
be
that
we
insinuate
our
vnderstanding
&
affections
into
the
matter
of
that
set
prayer
which
we
vse
,
making
it
our
owne
when
we
pray
it
.
(
aijeleth
hasshachar
)
to
be
the
name
of
an
instrument
is
neither
warrantable
nor
reproueable
,
but
coniectural
:
I
know
not
what
can
be
said
for
it
or
against
it
.
To
think
them
the
tune
of
a
common
song
,
or
the
tune
of
some
ciuill
ballad
seemeth
to
be
to
accuse
the
holy
ghost
for
not
keeping
decorum
,
which
is
when
holy
psalmes
are
song
in
the
tunes
of
common
,
and
it
may
be
prophane
ballads
also
.
To
translate
with
Tremellius
and
Iunius
ad
primordium
aurorae
,
is
very
good
,
for
the
words
may
beare
that
reading
and
then
they
import
the
time
of
vsing
the
psalme
,
the
early
morning
,
the
time
of
the
morning
sacrifice
,
so
that
this
psalme
was
an
exposition
and
commentarie
of
the
sacrifice
:
the
sacrifice
was
a
type
of
Christ
;
this
Psalme
teacheth
the
signification
of
the
sacrifice
:
&
so
this
Psalme
annexed
to
the
sacrifice
did
euery
day
traine
vp
the
Church
of
the
Iewes
with
a
continuall
meditation
and
expectation
of
the
promised
Messias
,
whose
sufferings
and
glorie
are
in
psalme
expressed
.
Yet
notwithstanding
there
is
another
exposition
which
may
best
befit
the
argument
of
the
psalme
,
which
is
this
(
concerning
the
Morning
star
)
and
aijeleth
signifieth
Stellam
matulinā
as
well
as
,
ascensum
aurorae
.
Nowe
seeing
that
this
Psalme
is
a
prophecie
of
Christ
,
and
that
Christ
is
expresly
called
the
Bright
Morning
starre
,
Apoc.
22.16
.
the
day
starre
by
the
Apostle
,
2.
Pet.
1.19
.
and
the
day
spring
from
an
high
,
Luk
1.78
.
The
argument
of
the
Psalme
,
and
this
translation
will
very
well
sort
together
as
we
see
.
Of
the
complaint
the
first
part
of
the
psalme
.
In
the
complaint
comprised
in
these
two
verses
may
be
obserued
thesed
sixe
seuerall
points
to
be
handled
,
-
1
How
Christ
could
pray
vnto
God
,
he
beeing
himselfe
God
equall
to
the
father
.
-
2
How
Christ
could
pray
in
faith
,
seeing
he
could
not
beleeue
in
himselfe
?
-
3
How
it
can
be
said
that
Christ
was
not
heard
by
God
when
he
prayed
?
-
4
How
Christ
can
be
said
to
be
forsaken
of
God
?
These
foure
points
appertayne
to
Christ
,
the
other
two
concerne
Dauid
,
&
the
godly
.
-
5
How
god
forsooke
Dauid
;
and
how
he
may
be
said
to
forsake
his
children
?
-
6
Lastly
the
properties
of
faith
here
exprest
.
For
the
clearing
of
this
point
consider
we
that
Christ
was
God
,
and
so
paraduenture
could
not
pray
vnto
his
father
,
for
that
might
seeme
to
imploy
some
disparagement
to
God
the
sonne
being
equall
to
the
father
,
&
open
a
gap
for
the
heresie
of
Arrius
:
but
furthermore
Christ
also
was
man
,
and
so
made
vnder
the
lawe
,
and
so
could
and
might
,
yea
and
ought
to
pray
,
as
beeing
a
creature
bound
to
worship
the
creatour
:
yet
besides
this
Christ
beeing
the
mediatour
of
the
Church
according
to
both
his
natures
,
he
therfore
prayed
according
to
both
his
natures
:
Christ
prayed
to
his
father
therefore
,
as
man
,
and
as
the
mediatour
.
Now
if
it
be
alledged
that
seing
himselfe
was
God
hee
must
therfore
pray
vnto
himselfe
,
which
may
seeme
absurd
,
or
els
if
he
do
exclude
himselfe
,
then
committ
idolatry
:
the
answer
is
that
he
prayed
to
his
father
directly
and
primarily
,
in
respect
of
order
the
father
being
the
first
person
in
Trinitie
ordine
;
but
indirectly
,
inclusiuelie
,
and
secondarily
he
praied
to
himselfe
,
and
the
holy
Ghost
also
:
here
the
distinction
of
nature
and
person
must
be
admitted
necessarily
:
againe
it
may
be
supposed
that
no
absurditie
would
followe
,
if
we
say
that
the
second
person
in
the
trinitie
did
pray
vnto
the
first
,
that
is
,
did
testifie
his
will
to
haue
the
Church
saued
:
but
that
is
abusiuely
in
very
hard
Catachresis
.
In
summe
:
it
is
no
absurditie
to
say
that
a
man
may
pray
to
himselfe
,
that
is
,
perswade
himselfe
to
grant
that
which
is
for
his
owne
aduantage
:
for
as
affection
or
desire
sometime
obtaineth
of
a
man
that
which
his
iudgement
disalloweth
:
(
which
is
a
kinde
of
praier
or
intreatie
:
)
or
contrariwise
,
as
the
iudgement
perswadeth
the
affection
that
which
it
disliketh
:
so
Christ-man
may
aske
something
of
Christ-God
:
and
no
absurdity
(
as
it
seemeth
)
be
admitted
,
Secondly
:
how
Christ
could
pray
in
faith
?
For
the
further
enlightning
of
this
doubt
a
distinction
of
faith
must
be
remembred
.
Faith
is
legall
and
euangelicall
;
of
the
law
,
and
of
the
gospell
.
Faith
required
in
the
lawe
Adam
had
in
paradise
and
Christ
had
when
he
prayed
whereby
the
creature
relieth
it selfe
vpon
the
creatour
for
all
manner
of
good
things
&
deliuerance
from
all
euill
,
if
Christ
had
wanted
this
faith
he
had
not
presently
obeyed
the
law
,
which
to
say
were
to
blaspheme
.
Euangelicall
faith
or
the
faith
required
in
the
gospell
is
that
whereby
the
creature
relieth
it selfe
vpon
God
,
through
Christ
and
his
mediatour
:
beleeuing
to
obtaine
all
good
things
from
him
,
by
the
meanes
of
Christ
:
now
although
Christ
were
made
vnder
the
lawe
,
yet
he
was
not
made
vnder
the
gospell
,
for
he
was
not
bound
to
faith
and
repentance
as
sinners
are
,
himselfe
beeing
without
sinne
:
he
is
the
matter
and
author
of
the
Gospell
:
wherefore
to
the
Christ
to
the
obedience
of
the
law
through
and
by
vertue
of
the
Gospell
as
we
are
tied
,
is
to
suppose
him
sinfull
by
making
him
his
owne
sauiour
.
Wherefore
to
answer
directly
:
Christ
praied
a
legall
prayer
as
Adam
did
but
Christ
praied
not
an
euangelicall
prayer
:
(
except
we
vnderstand
an
euangeli-praier
in
this
sense
,
that
he
made
intercession
for
vs
,
which
may
rather
be
called
a
meritorious
praier
:
)
Christ
praied
in
faith
of
gods
infinite
mercy
,
but
not
in
faith
of
the
pardon
of
sinne
through
a
Sauiour
,
which
he
needed
not
:
and
which
we
neede
.
Thirdly
:
Howe
was
Christ
not
heard
when
he
praied
?
There
is
no
contradictions
in
holy
scriptures
:
although
there
may
sontime
seeme
shew
of
opposition
:
we
read
in
the
Heb.
5.7
.
that
Christ
was
hard
from
that
which
be
feared
:
here
in
this
place
we
read
that
god
did
not
heare
Christ
,
but
was
farre
from
the
wordes
of
his
roaring
:
in
shew
here
is
an
opposition
,
but
in
substance
,
things
being
aright
distinguished
,
there
is
none
.
The
art
of
reason
teacheth
that
one
rule
of
opposition
is
,
that
the
thinges
opposed
be
opposite
in
the
same
sence
:
(
secundum
idem
as
the
logicians
say
)
now
Christ
was
hard
in
one
sence
,
and
he
was
not
heard
in
another
sence
:
and
so
the
prophet
&
the
Apostle
are
not
opposite
:
wherefore
thus
these
two
places
are
both
verified
,
and
may
well
be
reconciled
.
Christ
was
heard
in
that
he
was
not
swallowed
vp
of
the
wrath
of
god
,
but
was
deliuered
from
it
,
and
from
the
power
of
our
spirituall
enemies
:
&
again
.
Christ
was
not
heard
in
that
gods
wrath
lighted
vpon
him
,
and
possessed
his
soule
a
competent
season
:
or
thus
:
2.
Christ
was
heard
in
regard
of
the
conditions
of
his
praier
,
(
if
it
be
possible
,
and
if
it
be
thy
will
:
)
and
againe
:
Christ
was
not
heard
in
regard
of
the
petition
absolutely
considered
,
without
conditions
:
or
thus
.
3.
Christ
was
heard
,
as
the
children
of
God
are
heard
,
to
whome
sometime
the
Lord
denieth
the
very
particular
thing
they
aske
,
and
in
liewe
thereof
giueth
them
a
thing
as
good
or
better
then
it
:
2.
Cor.
12.8
,
9.
So
the
Lord
did
not
deliuer
Christ
from
his
wrath
:
for
he
tasted
the
cuppe
of
his
wrath
,
as
he
saith
,
Math.
20.22
.
But
the
Lord
gaue
him
power
and
strength
,
and
grace
to
beare
it
,
and
to
vanquish
it
at
the
length
:
for
euen
then
did
hee
ouercome
the
wrath
of
God
when
Gods
wrath
killed
him
.
These
things
beeing
thus
distinguished
,
we
see
the
Prophet
in
this
psalme
,
and
the
Apostle
in
the
Hebrews
are
not
at
variance
,
&
so
we
perceiue
also
howe
Christ
was
not
heard
when
he
praied
.
Negatiuely
thus
:
Christ
was
not
forsaken
any
of
these
foure
waies
following
.
First
the
essence
of
the
godhead
was
neuer
seuered
or
excluded
from
Christ
the
man
,
but
it
dwelt
in
him
at
all
times
fully
:
Coloss.
2.9
.
Secondly
the
personall
vnion
of
the
two
natures
was
neuer
dissolued
:
and
so
the
person
of
the
sonne
neuer
forsooke
the
humanitie
of
Christ
.
Thirdly
,
the
power
of
the
godhead
also
was
alwaies
present
with
him
,
enabling
him
to
beare
the
full
viall
of
Gods
wrath
.
Fourthly
,
the
gratious
assistance
of
Gods
spirit
was
neuer
wanting
,
inabling
Christ
without
the
least
impatiencie
,
distrust
,
&c.
to
beare
whatsoeuer
was
inflicted
vpon
him
for
our
sins
.
Thus
Negatiuely
Christ
was
not
forsaken
of
the
nature
,
person
,
power
,
and
grace
of
God
.
Howe
then
was
he
forsaken
?
Affirmatiuely
therefore
he
was
forsaken
:
both
positiuely
in
that
God
the
father
powred
vpon
him
the
infinite
sea
of
his
wrath
,
which
hee
nowe
felt
:
and
priuatiuely
in
that
he
was
bereft
and
forsaken
of
all
comfortable
:
presence
;
the
godhead
for
a
season
shaddowing
it selfe
vnder
the
cloude
of
Gods
wrath
,
that
the
manhood
of
Christ
might
feele
the
intollerable
burden
thereof
:
and
thus
Christ
beeing
destitute
of
consolation
complaineth
that
he
was
forsaken
.
But
Christ
beeing
thus
forsaken
,
he
sustayned
the
wrath
of
God
,
striued
with
it
,
and
subdued
it
;
that
is
,
he
deliuered
both
himselfe
and
vs
from
it
,
and
so
perfectly
finished
the
worke
of
our
redemption
.
But
if
any
man
thinke
it
a
thing
vnreasonable
,
or
rather
a
blasphemie
,
that
it
should
bee
auouched
that
Christ
suffered
Gods
wrath
which
is
commonly
called
the
paines
of
hell
,
he
must
remember
a
distinction
which
ought
to
bee
made
betwixt
the
paines
of
hell
,
and
the
damnation
of
hell
:
Christ
suffered
not
the
damnation
of
hell
but
the
paines
of
hell
.
The
paines
of
hell
are
only
the
sense
of
exquisite
torments
,
and
the
want
of
all
comfort
and
consolation
:
commonly
called
,
paena
and
damnum
.
The
damnation
of
hell
are
certaine
necessarie
consequents
which
followe
the
foresaid
paines
of
hell
in
the
meere
creature
:
as
for
example
,
the
soule
of
Iudas
nowe
in
hell
:
besides
that
it
is
depriued
of
all
comfort
,
which
is
a
losse
:
and
tormented
with
most
exquisite
tortures
which
is
the
paine
:
despaireth
,
wanteth
faith
,
hope
,
loue
,
the
feare
of
god
,
patience
,
and
is
affrighted
with
an
accusing
and
gnawing
conscience
,
and
besides
all
this
,
is
bound
in
euerlasting
chaines
to
the
iudgement
of
the
great
day
in
a
certaine
place
which
is
called
Hell
.
Nowe
for
the
application
of
the
distinction
:
Christ
if
hee
had
beene
a
meere
man
,
could
not
haue
escaped
part
of
the
damnation
of
hel
,
when
gods
wrath
was
so
fully
powred
out
vpon
him
:
but
it
should
haue
fallen
out
to
him
as
it
falleth
out
with
the
deuill
and
reprobates
:
but
because
Christ
was
God
also
,
his
godhead
did
infinitely
strengthen
and
grace
his
manhood
,
so
as
none
of
all
these
accidents
which
necessarily
growe
vppon
a
meere
creature
,
seazed
vpon
him
,
as
despaire
,
impatience
,
&c.
therefore
to
say
that
Christ
suffered
the
wrath
of
God
which
may
be
called
the
paines
of
hell
,
is
neither
blasphemous
nor
vnreasonable
,
this
distinction
of
hell
paines
and
damnation
beeing
admitted
.
Thus
the
foure
points
appertaining
to
Christ
are
cleared
:
now
the
other
two
concerning
Dauid
follow
:
Fiftly
:
Howe
God
forsaketh
Dauid
and
his
children
?
God
forsaketh
his
children
two
waies
principally
.
First
by
giuing
them
to
their
own
hearts
lusts
in
part
,
and
permitting
them
to
the
temptations
of
the
deuill
:
and
suffering
them
to
fall
into
some
sinnes
which
wracke
&
torment
the
conscience
:
against
which
Dauid
praieth
,
Psal.
119.8
.
And
Christ
teacheth
vs
to
pray
in
the
last
petition
of
the
Lords
praier
:
Lead
vs
not
into
temptation
,
&c.
Secondly
by
causing
them
to
see
and
feele
the
wrath
of
God
in
some
measure
and
for
some
time
,
till
humiliation
be
wrought
in
them
throughly
for
some
sinnes
.
So
Dauid
was
humbled
Psal.
6.
and
15.
and
so
are
all
the
children
of
God
in
some
measure
:
and
thus
the
Lord
forsooke
Dauid
,
both
by
permitting
him
to
fall
into
sinne
,
and
causing
him
to
feele
the
smart
of
Gods
wrath
as
a
meanes
of
humiliation
for
that
sinne
:
and
thus
the
Lord
forsaketh
his
children
oft
times
,
as
they
haue
experience
of
:
which
may
teach
vs
charitie
in
censuring
men
whome
wee
see
straungly
cast
downe
with
fearefull
humiliation
,
they
may
be
neuerthelesse
deere
children
of
God
,
although
it
may
bee
also
that
they
haue
fallen
into
some
greeuous
sinnes
as
Dauid
did
:
and
yet
happily
also
this
humiliation
may
growe
vpon
infirmities
with
some
tender
heart
:
and
for
such
vncharitable
critickes
that
thus
intemperately
censure
humbled
consciences
,
they
are
to
know
that
some
kind
of
despaire
is
better
then
hardnes
of
heart
.
Sixtly
,
what
are
the
properties
of
faith
here
noted
?
Two
properties
of
faith
euidently
appeare
in
the
prophet
.
The
first
is
,
when
God
forsaketh
,
then
to
hold
fast
,
when
God
killeth
then
to
trust
in
him
as
Iob.
13.15
.
who
professeth
that
though
the
L.
should
stay
him
yet
he
would
trust
,
and
Dauid
els
where
saith
,
that
though
he
was
somtime
affraid
yet
he
trusted
in
god
for
faith
holdeth
fast
sometimes
when
all
reason
faileth
as
Abraham
(
Rom
4.18.19
.
)
beleeued
a
thing
in
nature
&
reason
impossible
that
a
woman
of
nintie
yeares
,
should
conceiue
with
child
of
a
man
that
was
an
hundred
yeare
old
:
so
doth
Dauid
in
this
place
:
God
forsaketh
him
,
&
yet
he
calleth
him
his
god
.
The
second
propertie
of
faith
is
particular
application
,
whereby
Christ
with
all
his
merittes
are
appropriated
by
the
beleeuer
to
his
owne
soule
in
speciall
and
he
is
truly
assured
of
the
pardon
of
his
sin
&
the
saluation
of
his
soule
Ro.
8.38
.
Ioh.
20.28
.
some
think
it
presumption
for
any
man
so
to
say
:
and
none
haue
euer
attained
to
this
certen
assurance
but
those
to
whome
god
hath
reuealed
it
:
but
wee
are
to
know
that
there
must
be
difference
made
between
faith
,
and
coniecture
:
Faith
is
kowledge
which
hath
a
certaintie
in
it
whose
genus
is
scientia
:
Coniecture
is
knowledge
which
hath
vncertaintie
in
it
,
whose
genus
is
opinio
:
wherefore
they
that
denie
the
certaintie
of
faith
and
saluation
,
make
faith
coniecturall
and
confound
faith
and
opinion
which
is
absurd
.
Now
indeed
faith
is
neuer
without
doubting
,
and
yet
faith
is
certain
stil
:
for
perswasion
and
knowledge
is
either
a
true
perswasion
,
or
a
full
perswasion
:
a
true
knowledge
,
or
a
full
knowledge
:
as
there
is
difference
betwixt
a
true
man
,
&
a
perfect
full
&
complete
man
:
a
man
wanting
a
hand
is
a
man
indeed
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
euen
so
of
faith
,
and
assurance
:
True
perswasion
is
fides
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
in
there
is
no
hypocrisie
.
Full
perswasion
is
fidei
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
hath
no
doubting
,
which
no
man
living
hath
or
can
haue
till
loue
be
perfected
,
when
also
faith
shall
be
cast
out
,
yet
we
are
to
striue
against
doubting
,
and
still
to
pray
:
Lord
encrease
our
faith
.
That
which
some
might
comment
vpon
the
expostulation
of
Christ
,
Christ
expostulateth
and
debateth
the
matter
of
his
desertion
with
God
,
not
for
that
he
knewe
not
wherefore
he
was
forsaken
,
but
complaining
most
pittiously
of
his
extream
miserie
:
neither
is
here
any
suspition
of
impatiencie
at
all
:
no
God
forbid
:
Againe
Christs
roaring
&
crying
,
that
is
,
his
feruent
praier
,
also
his
continuance
in
praier
day
and
night
,
are
for
our
example
in
the
like
cases
,
that
in
our
extremities
we
neuer
cease
crying
till
God
giue
ease
.
The
groundes
of
the
Prophets
faith
.
God
is
holy
Effectiuè
and
subiectiuè
:
for
he
is
both
the
worker
of
holinesse
and
the
fountaine
of
holinesse
:
nowe
both
these
are
here
signified
by
the
Prophet
:
namely
,
that
God
is
the
author
and
worker
of
holinesse
in
the
Church
.
And
the
Emphasis
of
the
speech
is
to
be
obserued
,
in
the
pronoune
attah
(
thou
)
which
is
exclusiue
,
as
if
the
Prophet
had
said
(
thou
onely
:
)
which
is
the
golden
sentence
written
in
the
high
Priests
Miter
,
Exod.
28.20
.
Holinesse
to
the
Lord
.
The
sanctification
of
the
Church
is
the
worke
of
God
only
:
1
God
is
the
originall
and
fundamentall
cause
of
the
redemption
,
purgation
and
sanctification
of
the
Church
,
who
of
his
owne
loue
and
compassion
to
mans
misery
prouided
redemption
for
vs
,
there
being
nothing
out
of
himselfe
to
mooue
him
therevnto
.
2
Christs
sacrifice
is
the
meritorious
and
purchasing
cause
,
for
he
paid
the
price
of
redemption
for
vs
.
3
Christs
kingdome
that
is
his
resurrection
,
ascension
,
session
at
the
right
(
hand
)
of
his
father
is
the
effectuall
,
operatiue
,
and
working
cause
.
4
The
word
in
the
ministerie
of
teaching
,
praying
,
celebrating
the
sacramentes
and
discipline
ecclesiastical
is
the
instrumentall
cause
,
where
if
any
man
thinke
that
the
meanes
are
any
thing
without
God
giue
the
increase
he
forgetteth
the
Apostles
speech
1.
Cor.
3.7
.
for
the
word
which
is
the
power
of
God
to
saluation
is
not
the
bare
sound
or
letter
,
but
it
is
the
inward
spirit
of
powar
and
grace
annexed
thereto
:
which
is
Christs
Scepter
.
So
that
seeing
the
loue
of
God
,
the
sacrifice
,
kingdome
and
scripture
of
Christ
are
the
only
causes
of
our
anctification
,
it
is
plaine
that
the
redemption
sanctification
and
clensing
of
the
church
is
gods
worke
only
.
The
doctrine
thus
cleared
may
also
be
prooued
and
confirmed
by
induction
of
those
things
which
are
in
or
with
sinne
,
the
which
none
but
God
can
take
away
and
they
are
these
foure
.
1
Transgression
which
respecteth
Gods
lawe
&
iustice
which
in
sinne
is
violated
for
sinne
is
the
transgression
of
the
lawe
&c.
1.
Ioh.
3.4
.
2
Corruption
respecting
the
sinner
;
which
followeth
the
transgression
as
the
necessary
effect
thereof
:
as
in
Adam
.
3
Guilt
whereby
the
person
transgressing
and
corrupted
is
culpable
of
iudgement
.
4
Punishment
the
iust
wages
and
desert
of
sinne
,
which
is
Gods
wrath
and
the
curse
of
the
law
Gal.
3.10
Now
no
creature
can
take
away
any
of
these
,
it
is
the
worke
of
god
alone
therefore
was
it
that
our
redeemer
was
God
.
Remission
of
sinne
,
which
is
the
taking
away
of
the
guilt
and
punishment
of
sinne
is
that
worke
of
God
onely
.
Micah
7.18
.
Exod
34.7
.
Mar.
2.7
.
Esay
.
43.25.1
.
Ioh.
3.8
.
Againe
sanctification
which
is
the
purgation
and
staine
of
sinne
which
is
imprinted
in
our
soules
(
whether
it
be
a
qualitie
positiue
,
or
priuatiue
)
is
the
only
worke
of
god
.
Iob.
13.4.1
.
Thes.
5.23
.
Seeing
then
the
corruption
,
guilt
,
and
punishment
of
sinne
which
are
three
principall
matters
appertaining
to
sinne
are
only
taken
away
by
god
,
because
they
conteyning
the
violation
of
an
infinite
iustice
,
are
after
a
sort
,
infinite
and
so
cannot
be
taken
away
but
by
some
person
infinite
,
Gods
infinite
iustice
beeing
able
to
ouerwhelme
a
meere
creature
euery
way
finit
,
it
followeth
therefore
by
ineuitable
consequence
that
sin
also
is
taken
away
by
God
only
:
for
the
corruption
,
guilt
,
and
punishment
of
sinne
being
abolished
,
the
auomie
or
transgresion
is
remoued
and
reckoned
as
not
done
,
which
is
also
a
fruit
of
remission
of
sinne
,
and
of
this
the
Lord
saith
that
he
wil
cast
it
into
the
bottome
of
the
sea
,
he
will
forget
and
remember
it
no
more
,
Micah
.
7.19
.
Ierem
,
31.33
.
Ezech.
18.22
.
The
doctrine
thereof
is
thus
confirmed
and
cleered
:
and
it
hath
an
excellent
vse
to
vs
not
onely
for
coniectation
of
the
papists
,
which
auouch
temporall
punishment
sustained
by
the
creature
to
be
sufficient
satisfaction
for
some
sinnes
and
that
good
workes
shall
deserue
grace
,
and
that
the
priest
can
iudicially
pardon
sinne
,
all
which
are
so
many
blasphemies
against
the
mercy
of
God
,
the
sacrifice
kingdome
and
scepter
of
Christ
,
but
especially
it
serueth
for
our
instruction
to
teach
vs
to
quake
and
tremble
at
the
fearefull
condition
of
sinne
,
which
can
no
other
way
be
abolished
but
by
the
omnipotent
power
of
God
encountring
(
as
it
were
)
the
infinite
wrath
of
God
,
and
vanquishing
it
,
to
teach
vs
to
take
heed
of
committing
the
least
sinne
,
which
none
but
God
can
abolish
:
which
also
called
the
Lord
Iesus
Christ
from
heauen
;
for
this
caus●
appeared
the
sonne
of
God
that
he
might
dissolue
the
workes
of
the
deuill
:
for
the
papists
deeme
too
lightlie
of
sinne
that
thinke
some
sinnes
veniall
in
their
own
nature
,
&
the
profane
multitude
offer
violence
to
Gods
iustice
in
threatning
kindnesse
vpon
his
mercy
,
saying
of
small
offences
as
Lott
said
of
Zoar
oh
it
is
but
a
little
one
;
and
God
is
mercifull
:
is
it
suppose
we
a
small
sinne
that
,
for
redeeming
whereof
,
God
must
needs
become
man
and
die
?
God
is
the
owner
and
possessor
of
his
Church
,
and
so
consequently
of
the
praise
&
worshippe
which
is
in
the
church
offred
him
continually
:
for
God
decreeing
from
all
eternitie
the
glorie
of
his
mercy
and
iustice
,
and
the
rest
of
his
most
excellent
attributes
(
which
are
commonly
called
his
Name
in
the
scripture
decreed
also
to
haue
a
Church
;
and
a
sauiour
for
his
Church
:
without
whome
neither
could
he
haue
a
church
,
nor
be
glorified
out
of
himselfe
if
hee
wanted
a
Church
:
Wherefore
Christ
praieth
thus
:
if
thou
wilt
be
glorified
and
praised
out
of
thy selfe
,
thou
must
haue
a
Church
:
if
thou
wilt
haue
a
Church
,
thou
must
haue
a
sauiour
:
if
thou
wilt
haue
a
sauiour
,
then
saue
me
who
am-appointed
the
Sauiour
:
and
so
the
sorites
is
concluded
:
if
thou
wilt
be
praised
,
saue
me
.
But
thou
wilt
be
praised
&c.
ergo
saue
me
.
God
made
all
things
for
his
glorie
:
Prou.
16.4
.
So
saith
the
Apostle
,
1.
Cor.
3.22.23
.
All
things
are
yours
,
you
are
Christs
,
and
Christ
is
Gods
:
that
is
to
say
,
Christ
hath
redeemed
all
things
for
your
vse
,
that
you
may
worship
Christ
,
and
God
through
Christ
may
be
glorified
.
The
vse
of
this
doctrine
is
to
teach
vs
to
glorifie
God
which
is
attained
by
a
godly
life
,
and
two
reasons
may
be
alleadged
for
this
purpose
.
1
Necessity
:
for
if
we
doe
not
glorifie
God
mercy
by
godlinesse
and
honestie
in
this
life
,
he
will
be
glorified
by
vs
in
his
iustice
in
our
vtter
destruction
after
this
life
:
for
euery
man
shall
be
either
an
instrument
of
glorifying
god
in
his
mercy
,
or
seruing
for
matter
of
the
glory
of
his
iustice
.
2
Analogie
and
proportion
:
for
we
see
all
the
creatures
by
naturall
instinct
without
resistance
and
rebellion
are
caryed
readily
and
speedily
to
there
end
,
there
place
,
and
vse
;
as
the
sunne
&c.
Psal.
19.4.5
.
and
Psalme
104.
toto
:
so
that
if
we
degenerate
from
this
end
which
God
hath
apointed
vs
we
are
the
onely
irregular
persons
of
the
world
,
and
indeed
men
and
angels
are
so
:
wherefore
if
gods
loue
,
Christs
death
,
euerlasting
life
will
not
,
yet
lett
feare
&
shame
mooue
vs
to
obedience
.
To
conclud
this
verse
seeing
god
sanctifieth
his
church
and
children
,
and
will
surely
sanctifie
them
that
he
may
be
praised
by
them
,
hence
doth
arise
matter
of
consolation
&
thankfullnes
.
1
Of
consolation
thus
;
if
we
be
cast
downe
with
the
consideration
of
sinne
committed
and
raigning
in
vs
,
so
as
that
,
though
we
pray
and
heare
,
&
read
,
and
partake
in
the
sacraments
,
and
discipline
our
own
soules
,
and
watch
our
hart
&
sences
with
all
diligence
,
yet
we
cannot
obtaine
conquest
ouer
our
sins
,
them
we
may
haue
recourse
vnto
the
Lord
,
&
confort
our selues
with
consideration
of
his
holines
;
that
though
we
cannot
ouermaster
our
own
corruption
,
yet
the
Lord
can
and
will
in
due
time
,
for
holines
appertaineth
to
the
Lord
.
2
Of
thankfulnes
thus
:
therefore
doth
the
Lord
deliuer
vs
from
the
bondage
of
our
spirituall
enemies
therefore
doth
he
redeeme
,
purge
,
and
sanctifie
his
Church
that
he
might
be
glorified
by
his
Church
;
so
doth
the
prophet
reason
psal.
103.
v.
1.2.3.4
.
&
so
doth
Zachary
.
Luk.
1.74
.
From
this
place
then
we
learne
diuers
instructions
.
First
that
Christ
was
the
lamb
slain
from
the
beginning
of
the
world
.
Apoc.
13.8
.
and
he
by
his
blood
purged
the
sinnes
of
the
former
testament
:
Heb
9.15
.
and
therfore
howsoeuer
the
Papists
teach
and
deliuer
that
there
was
Limbus
Patrum
,
a
certain
skirt
of
hell
,
where
the
fathers
were
reserued
vntill
Christ
had
ouercome
death
,
&
opened
heauen
,
yet
we
may
confidently
beleeue
,
and
constantly
auouch
by
this
consideration
that
there
was
no
such
thing
,
for
seeing
the
fathers
trusted
in
God
and
called
vpon
him
,
they
were
therefore
deliuered
,
and
not
confounded
,
as
the
text
saith
:
but
if
they
were
in
Limbo
,
they
were
confounded
and
not
deliuered
:
for
there
as
the
Papists
dreame
is
paena
damni
,
though
not
paena
sensus
,
it
is
a
dungeon
of
darknes
,
and
a
pit
that
wil
hold
no
water
,
as
they
will
needs
haue
it
.
Thirdly
.
Faithfull
praier
is
neuer
disappointed
but
alwaies
obtaineth
,
Aske
and
yee
shall
receiue
,
but
we
must
aske
in
faith
:
for
otherwise
though
we
aske
we
shall
not
receiue
,
because
we
aske
amisse
,
as
Iames
saith
.
Therfore
faith
is
the
necessarie
condition
of
obtaining
:
and
so
of
true
praier
:
but
faith
is
grounded
vpon
Gods
word
which
is
his
will
:
and
Gods
word
and
will
is
,
that
we
aske
nothing
contrary
to
his
glory
,
the
good
of
the
church
,
or
our
own
soules
health
;
for
when
we
aske
any
thing
derogating
from
gods
glorie
,
our
prayers
are
so
many
blasphemies
:
and
when
we
desire
any
thing
hindring
the
saluation
of
our
owne
soules
,
or
the
Churches
good
,
we
curse
our selues
&
the
church
:
Wherefore
we
must
alwaies
remember
to
examine
our
petitions
by
gods
word
,
that
finding
them
agreeable
thereto
,
we
may
be
bold
to
present
them
before
God
;
finding
them
otherwise
,
we
may
learne
to
denie
our selues
,
our
wits
and
wils
,
and
all
we
haue
,
and
so
cast
down
our selues
at
Gods
feete
,
&
say
as
Christ
said
,
Thy
will
be
done
and
not
mine
:
thus
if
we
doe
in
praier
,
we
shall
obtaine
what
we
aske
,
as
Christ
also
did
when
he
praied
that
praier
:
Hebr.
5.7
.
Lastly
,
patience
,
that
when
we
haue
done
the
will
of
God
we
may
obtaine
the
promise
.
Heb.
10.36
.
v.
6.7.8
.
But
I
am
a
woman
and
not
a
man
:
a
shame
of
men
and
the
contempt
of
the
people
.
All
that
see
me
haue
me
in
derision
:
they
make
a
mowe
,
and
nod
the
head
:
saying
.
Hee
trusted
in
the
Lord
,
let
him
deliuer
him
:
let
him
saue
him
seeing
he
loueth
him
.
The
prophet
Dauid
was
either
annointed
or
crowned
king
without
question
when
this
psalme
was
penned
,
and
yet
we
se
he
was
thus
shamfully
abused
by
wicked
men
;
Christ
himselfe
the
most
holy
and
righteous
man
and
the
most
excellent
and
worthie
person
that
euer
the
earth
caried
,
yet
we
se
is
exposed
to
the
contumelious
mocks
of
wretched
men
;
For
this
is
the
portion
of
Gods
children
(
as
it
was
one
part
of
Christs
sufferings
)
to
be
dishonoured
,
contemned
,
and
derided
:
the
historie
of
the
Gospell
is
plentifull
in
this
point
,
they
dishonor
him
in
charging
him
with
blasphemie
,
with
breach
of
the
Sabbath
,
with
surfetting
and
drunkennesse
,
with
Samaritanisme
,
which
is
to
cast
out
deuils
by
the
deuill
,
&c.
when
he
was
condemned
to
die
they
mocke
him
,
attiring
him
despitefully
as
a
king
,
with
a
crowne
of
thornes
,
with
a
garment
of
purple
,
with
a
scepter
of
a
reede
:
as
if
he
had
beene
a
king
amongest
fooles
,
boyes
,
or
Pigmies
:
they
buffet
him
,
they
spit
vpon
him
,
they
smite
him
,
whip
him
,
and
in
summe
,
they
mocke
at
his
kingdome
and
propheticall
office
:
this
befell
Christ
the
head
of
the
church
,
the
master
of
the
house
:
and
shall
his
members
or
hou-shold
seruants
thinke
to
escape
?
it
is
enough
for
the
seruant
to
be
as
his
master
is
:
and
the
foote
must
not
thinke
to
escape
the
piercing
with
nailes
,
when
the
head
was
crowned
and
wounded
with
thornes
.
Now
the
reason
why
Christ
was
thus
content
to
be
abased
was
,
that
he
might
deliuer
vs
from
eternall
shame
and
confusion
,
which
is
the
due
desert
of
sinne
:
and
to
sanctifie
the
euill
name
and
slaunder
,
which
we
sustaine
now
for
his
sake
,
and
for
our
owne
good
,
that
though
an
euill
name
be
euill
,
and
a
curse
,
yet
the
Lord
hath
by
his
reproach
taken
away
the
malignitie
of
reproch
and
slaunder
from
vs
:
yet
he
hath
left
shame
for
vs
still
to
sustaine
,
that
we
might
fulfill
the
remnant
of
the
afflictions
:
he
hath
drunke
the
full
cup
,
and
we
must
pledge
him
in
the
bottome
of
the
cuppe
:
we
must
therefore
learne
to
deny
our selues
,
and
namely
(
as
this
argument
implieth
)
our
good
name
and
fame
:
not
that
a
man
may
not
by
al
good
meanes
preserue
his
good
name
,
but
that
a
man
be
not
too
popular
without
measure
and
by
vnlawfull
meanes
to
seeke
a
good
name
,
many
men
beeing
too
greedie
(
as
Aesops
dogge
)
catch
at
the
shadowe
and
loose
the
substance
,
while
they
seeke
fame
and
report
,
they
leese
a
good
name
:
for
he
that
immoderately
and
vnlawefully
seeketh
to
get
and
keepe
his
credit
with
all
sorts
of
persons
,
shall
get
a
fame
from
the
wicked
,
which
is
but
the
shaddowe
,
and
leese
a
good
name
from
the
godly
,
which
is
the
substance
.
A
good
name
is
the
reward
of
humilitie
and
the
feare
of
God
:
Prou.
22.4
.
and
God
will
honour
them
that
honour
him
:
1.
Sam.
2.3
.
And
by
faith
we
shall
obtaine
a
good
report
as
the
Elders
did
,
Hebr.
11.2
.
By
such
meanes
we
may
seeke
to
get
a
good
name
,
which
will
be
a
good
ointment
to
the
children
of
god
refreshing
them
with
comfort
of
a
godly
life
,
Eccles.
7.1
.
But
if
any
of
Gods
children
are
too
curious
of
their
credit
,
and
too
much
addicted
to
be
popular
,
the
Lord
will
really
teach
the
to
denie
themselues
in
this
point
,
and
by
causing
wicked
men
to
slaunder
them
,
will
teach
them
by
a
reall
sermon
that
which
by
the
word
and
instruction
they
cannot
learn
:
which
is
to
forsake
their
credit
for
Christs
sake
,
as
Christ
did
forsake
his
owne
excellencie
,
and
deiected
himselfe
to
the
greatest
indignities
that
a
man
could
suffer
,
for
our
sakes
:
in
so
much
as
the
scripture
saith
,
he
did
annihilate
himselfe
,
that
is
,
he
was
content
to
be
in
no
account
;
that
we
might
be
pretiously
esteemed
.
But
thou
didst
draw
me
out
:
of
the
womb
:
thou
gauest
me
hope
as
my
mothers
breast
.
I
was
cast
vpon
thee
euen
from
the
womb
:
thou
art
my
god
from
my
mothers
belly
.
Howsoeuer
these
murderers
〈…〉
of
Chirst
〈◊〉
with
him
that
he
assureth
himselfe
of
Gods
fauour
and
mercifull
protection
still
,
seeing
that
he
had
so
graciously
preserued
him
,
euen
from
the
birth
,
the
womb
,
and
the
conception
:
For
God
did
by
an
especial
prouidence
watch
ouer
Christ
in
all
ages
and
times
of
his
life
,
yea
euen
at
his
conception
,
when
he
was
to
be
framed
in
his
mothers
womb
:
which
thing
may
a
litle
be
considered
of
in
this
manner
following
.
The
Lord
preserued
Christ
in
his
conception
from
the
contagion
of
sinne
,
he
beeing
framed
of
the
substance
of
the
virgin
by
the
power
or
the
holy
ghost
without
the
helpe
of
m●n
,
by
reason
whereof
the
course
of
originall
sinne
was
stayed
which
is
deriued
to
vs
in
generation
:
wherefore
in
this
sence
Christ
had
no
father
.
In
●his
birth
also
hee
was
preserued
by
the
speciall
prouidence
of
God
,
that
he
perished
not
,
though
hee
was
borne
in
the
stable
and
laid
in
the
cratch
,
and
wanted
the
other
ordinary
helpes
which
women
in
such
cases
haue
for
their
childe
at
there
natiuite
:
for
it
is
probable
they
wanted
a
fire
,
the
stable
beeing
no
fit
place
for
that
purpose
,
besides
the
vnhealthsome
sauor
of
the
stable
&c.
In
●his
education
and
nourishing
,
he
was
kept
from
the
conspiracy
of
Herod
that
sought
his
life
,
when
his
mother
fled
into
Egipt
to
saue
his
life
:
also
when
the
innocents
were
slayne
:
when
he
was
lost
by
his
parents
and
found
againe
disputing
with
the
doctors
in
the
temple
.
In
●his
life
when
he
was
called
forth
to
the
execution
of
the
mediatorship
after
his
baptisme
,
he
was
preserud
from
many
conspiraces
of
the
high
priest
and
the
pharises
,
and
the
rulers
of
the
people
,
who
sought
to
haue
slayne
him
,
but
he
was
preserued
by
the
Lords
prouidence
till
the
appointed
time
.
Wherefore
seeing
god
had
watched
ouer
him
all
his
daies
hitherto
hee
nowe
fully
assureth
himselfe
of
Gods
protection
and
assistance
at
this
brunt
also
.
And
as
this
is
true
in
Christ
the
head
so
also
after
a
certaine
manner
is
it
true
in
his
members
,
all
the
children
of
God
,
ouer
whome
the
Lord
watcheth
by
his
gracious
preseruation
,
and
that
in
there
conception
Iob.
10.10.11
.
and
Psal.
139.13.14.15.16
.
which
two
places
beeing
viewed
doe
largely
expresse
this
point
:
as
also
in
there
whole
life
:
Psal.
121.
toto
.
Which
may
serue
to
comfort
the
poore
members
of
Christ
,
that
peraduenture
might
think
by
reason
of
there
base
respect
themselues
vnworthy
to
be
regarded
by
God
,
seeing
the
world
so
litle
regard
them
;
surely
they
are
to
knowe
that
he
hath
nombred
there
bones
,
and
all
there
members
are
written
in
his
booke
,
yea
he
knoweth
the
nomber
of
the
heares
of
their
head
:
&
therefore
in
this
regard
they
may
be
comforted
:
Lazarus
was
poore
and
yet
the
Lords
angels
ministred
to
him
.
lu.
16
Lastly
from
the
force
of
the
argument
,
vsed
here
to
confirme
the
faith
of
the
prophet
in
assurance
of
future
mercy
grounded
vpon
former
experience
thereof
we
are
admonished
to
crōicle
&
record
vp
,
and
as
it
were
hang
vpon
the
file
,
all
the
fauour
of
Gods
mercy
vouchsafed
vs
,
that
from
thence
in
time
of
need
,
we
may
gather
faith
&
comfort
:
for
our
faith
is
weak
,
and
a
litle
thing
will
not
comfort
vs
in
extremitie
,
we
had
need
therefore
to
write
a
booke
of
remembrance
of
all
the
former
experience
of
Gods
mercy
thereby
to
support
our
infirmity
:
so
Dauid
did
when
he
was
animated
to
encounter
with
Goliah
.
The
request
or
petiton
of
the
Prophet
propounded
.
V.
11.
Be
not
farre
from
me
,
because
trouble
is
neere
,
and
there
is
none
to
helpe
.
&c.
Out
of
this
verse
two
things
may
be
gathered
:
first
that
a
Godly
man
may
be
troubled
and
helples
:
as
was
Christ
,
&
the
prophet
in
this
place
.
All
Christs
apostles
forsoke
him
,
euen
Peter
that
professed
the
contrary
,
and
at
the
first
seemed
more
forward
then
the
rest
by
fighting
for
him
:
yea
&
Iohn
whome
Christ
loued
came
away
without
his
coate
where
Christ
was
apprehended
:
The
Apostle
Paul
.
2.
Tim.
4.16
saith
that
when
he
was
to
appeare
before
Caesar
all
men
forsooke
him
:
for
indeede
there
be
very
few
or
none
to
be
found
that
dare
and
will
stand
out
boldlie
to
helpe
in
time
of
neede
,
that
dare
cherish
a
man
that
is
persecuted
for
the
truth
:
although
they
wish
the
cause
and
the
person
well
,
yet
they
dare
not
be
seen
throughly
in
the
matter
,
but
then
Christ
shal
shift
for
himselfe
,
if
his
life
be
once
called
in
question
:
now
therefore
if
we
se
gods
children
thus
afflicted
and
helpeles
,
condemne
them
not
,
conclude
not
there
vpon
that
they
are
naught
,
for
the
deare
children
of
God
,
yea
Christ
himselfe
was
afflicted
and
desolate
that
that
is
helplesse
.
Secondly
heare
note
we
,
that
though
the
world
offoard
no
helpe
to
Gods
childrens
though
all
forsake
them
,
yet
the
Lord
will
not
forsake
them
:
so
saith
the
Apostle
,
2.
Timoth.
4.17
.
So
saith
Christ
,
Ioh.
16.32
.
though
Christ
were
alone
and
desolate
in
regarde
of
mans
helpe
and
comfort
,
yet
he
was
not
alone
,
but
the
father
was
with
him
,
and
though
Paul
was
helpelesse
when
he
appeared
before
Nero
the
Emperour
,
yet
God
deliuered
him
out
of
the
Lyons
mouth
;
for
God
wil
either
deliuer
,
or
giue
strength
and
patience
to
beare
the
affliction
:
which
is
matter
of
consolation
:
this
the
three
children
knew
right
wel
,
Dan.
3.17
,
18
▪
which
were
threatned
with
the
fierie
furnace
,
which
ministred
comfort
to
them
in
deadly
danger
:
with
this
the
Prophet
encouraged
himselfe
.
Psal.
23.
To
walke
fearlesly
through
the
valley
of
the
shaddowe
of
death
,
considering
Gods
presence
with
him
.
The
affliction
that
immediately
seazed
vpon
Christs
soule
.
12.
Many
Bulls
haue
compassed
me
,
mightie
buls
of
Bashan
haue
closed
me
about
.
13.
They
gape
vpon
me
with
their
mouthes
,
as
a
ramping
and
roaring
lyon
.
14.
I
am
like
water
powred
out
,
and
all
my
bones
are
dissolued
:
mine
heart
is
like
waxe
,
it
is
molten
in
the
middes
of
my
bowels
.
15.
My
strength
is
dried
vp
like
a
potsheard
,
and
my
tongue
cleaueth
to
my
lawes
,
&
thou
hast
brought
me
into
the
dust
of
death
.
The
Apostle
Peter
:
1.
Pet.
5.8
.
calleth
the
deuill
a
roaring
lyon
,
who
goeth
about
continually
seeking
whome
he
may
deuour
:
and
in
this
place
the
Prophet
saith
,
that
his
enemies
gaped
vpon
him
like
a
ramping
and
roaring
lyon
:
whence
probably
may
bee
coniectured
(
the
two
properties
of
a
lyon
fitting
so
wel
togither
both
here
in
the
Prophet
,
and
also
in
the
Apostle
)
that
the
enemies
that
now
afflicted
Christ
were
,
the
deuill
and
his
angels
.
1.
Pet.
5.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psal.
22.13
.
arich
—
shoag
—
toreph
.
Wherefore
we
will
take
it
as
graunted
,
that
in
this
place
the
Prophet
foretelleth
the
sufferings
that
directly
and
properly
and
primarily
befell
Christs
soule
:
which
may
further
be
prooued
by
the
strange
effects
which
the
prophet
rehearseth
,
vers.
14.15
.
that
followed
his
affliction
:
as
the
dissolution
of
al
the
faculties
of
the
soule
,
or
the
intermitting
their
functions
,
which
the
compassing
and
inclosure
and
gaping
of
his
enemies
,
could
not
worke
in
him
:
&
againe
whereas
in
the
v.
21.
he
desireth
to
be
deliuered
from
the
lyons
mouth
,
how
can
this
be
expounded
but
of
the
power
of
Gods
wrath
,
nowe
vrged
&
enforced
by
the
deuill
against
him
:
in
regard
whereof
he
desireth
to
be
deliuered
:
all
these
things
compared
togither
carie
me
easily
to
think
that
here
the
affliction
proper
to
Christs
soule
is
expressed
.
Therefore
the
might
,
malice
,
and
mischeife
of
the
deuils
are
here
to
be
considered
,
who
in
this
place
are
called
mightie
Bulls
,
and
a
raping
&
roaring
lyon
,
there
being
one
deuil
the
cheife
,
and
the
rest
consenting
and
conspiring
with
him
.
The
power
of
the
deuils
appeares
in
this
,
that
they
are
angels
,
and
although
through
their
fall
they
haue
lost
grace
and
glory
,
yet
their
other
qualities
which
the
Lord
endowed
them
with
in
their
creation
remaine
:
as
namely
their
strength
:
now
the
strength
of
an
angell
is
wonderfull
great
(
though
not
infinite
:
)
as
may
appeare
,
in
that
the
angel
ouerthrewe
in
the
hoast
of
the
Assyrians
in
one
night
,
an
hundreth
foure
score
and
fiue
thousand
,
Esay
,
37.36
.
Also
in
the
time
of
Dauid
seauentie
thousand
in
three
daies
,
2.
Sam.
24.15
.
And
in
Egypt
euill
angels
destroyed
all
the
first
borne
of
Egypt
.
Psal.
78.49.50.51
.
And
as
it
may
seeme
in
a
peece
of
a
night
:
yea
surely
it
is
likely
,
that
if
God
should
permit
,
the
deuils
were
able
to
destroy
all
the
men
,
and
all
the
creatures
in
the
world
,
and
mingle
heauen
and
earth
togither
.
The
malice
of
the
deuill
is
as
great
if
not
greater
then
his
power
,
which
may
appeare
in
two
particulars
:
first
in
that
he
setteth
himselfe
against
God
and
Christ
,
whereas
he
knoweth
he
getteth
nothing
by
it
,
but
vengeance
.
Secondly
in
opposing
against
the
Church
of
God
,
and
his
seruants
:
whereas
he
knoweth
he
cannot
hurt
them
,
nay
rather
he
doeth
them
good
:
he
afflicted
Iob
,
and
yet
he
knewe
Iob
by
Gods
own
commendation
to
be
Gods
seruant
:
he
tempted
Christ
,
whome
hee
knewe
to
be
the
Messias
and
Sauiour
of
mankind
.
The
mischeife
of
the
deuill
also
is
a
great
,
as
it
proceedeth
from
him
,
and
as
it
seazeth
vpon
some
persons
:
he
brought
Christ
to
death
,
Iob
to
beggerie
:
he
worketh
mischeiuously
by
the
witch
to
destroy
the
goods
and
children
of
men
both
good
and
baddes
he
bringeth
men
into
sinne
and
keepeth
them
in
it
,
and
so
worketh
their
destruction
and
damnation
,
which
is
the
greatest
part
of
his
mischeife
,
howsoeuer
it
is
not
so
easily
obserued
.
As
the
deuil
is
thus
mightie
,
malitious
,
and
mischeiuous
,
so
vndoubtedly
he
bestird
himselfe
with
all
his
skil
to
afflict
Christ
,
and
he
euen
to
the
vtmost
he
could
doe
,
no
doubt
wrecked
himself
vpon
Christ
,
to
spoile
him
if
it
had
bin
possible
:
&
so
doth
he
and
wil
do
to
all
gods
children
:
yea
he
carying
an
vniuersall
hatred
to
mankind
&
al
Gods
creatures
,
will
worke
what
villanie
he
can
vpon
them
:
he
carried
the
swine
headlong
into
the
sea
:
he
caused
the
man
that
was
possessed
to
beat
himself
with
stones
,
&c.
Here
therefore
we
see
the
goodnesse
of
God
towards
vs
,
&
toward
mankind
in
generall
,
who
represseth
&
bridleth
the
deuill
,
and
chaineth
him
so
as
he
cannot
doe
what
he
list
:
for
them
we
should
not
keep
our
cattel
from
his
hands
,
nor
money
in
our
purses
,
nor
any
of
our
goods
for
our
vse
:
nay
our
bodies
should
be
sure
to
be
tormented
strangely
,
and
worse
then
that
,
if
god
should
lay
the
raines
in
his
necke
:
all
men
therefore
good
and
bad
are
to
consider
Gods
goodnesse
towardes
them
thus
farre
forth
,
that
they
are
moderately
preserued
by
him
in
their
outward
estates
from
the
deuils
tyrannie
.
It
may
be
demanded
how
farre
forth
the
deuill
could
and
nowe
did
preuaile
against
Christ
in
this
place
:
Wherefore
the
deuils
were
not
Gods
instruments
of
powring
his
wrath
vpon
Christ
,
and
yet
Christ
suffered
immediately
from
the
deuils
,
as
it
is
here
recorded
,
for
they
tempt
him
,
and
terrifie
him
,
they
compasse
him
about
,
and
inclose
him
with
temptation
,
they
gape
vpon
him
with
their
mouthes
as
readie
to
deuoure
him
and
teare
him
in
peeces
,
that
is
,
they
vrge
and
enforce
the
wrath
of
God
with
all
possible
argument
and
reason
,
aggrauating
it
to
the
vtmost
of
their
skill
.
And
it
is
euident
that
they
tempted
Christ
,
and
no
doubt
Christ
could
not
sustaine
the
vrging
of
the
temptation
without
some
sorrowe
and
griefe
and
vexation
of
heart
,
as
euery
godly
man
hath
experience
,
when
he
resisteth
a
temptation
:
for
conclusion
of
this
point
,
the
deuils
did
not
execute
Gods
wrath
vpon
Christ
,
but
the
deuils
did
tempt
and
terrifie
Christ
otherwise
.
The
vse
of
this
doctrine
is
to
teach
vs
carefully
to
auoid
sinne
which
wrought
such
strange
affectes
in
Christ
satisfying
for
sinne
,
beeing
god
also
:
alas
how
shall
wee
vild
wretches
be
able
another
day
if
it
fall
to
our
Lott
for
our
sinnes
to
sustaine
the
least
hellish
torment
?
it
is
no
maruaile
though
the
rich
glutton
in
hel
crie
out
of
his
tong
,
&
though
Baltashars
knees
knocke
to gether
,
though
Iudas
hanged
himselfe
,
and
Cayn
blasphemed
,
and
Saull
fell
vpon
his
sword
,
seeing
there
are
such
intollerable
effectes
followe
the
warth
of
God
euen
in
the
sonne
of
God
himselfe
as
are
here
mentioned
.
Here
the
prophet
turneth
his
speech
vnto
the
Lord
:
&
whereas
before
he
had
made
a
narration
of
the
might
mallice
and
mischeefe
of
his
enemies
how
they
had
afflicted
him
,
by
terour
and
temptation
,
and
how
straungelie
this
affliction
tortured
him
,
that
it
caused
the
faculties
of
the
soule
to
intermit
there
functions
in
there
proper
parts
of
the
bodie
,
now
he
maketh
an
apostrophe
as
it
were
vnto
the
Lord
,
and
telleth
him
,
that
it
was
he
that
had
brought
him
to
his
death
,
for
though
his
estate
nowe
was
in
all
likelihood
of
reason
irrecouerable
and
remedilesse
,
beeing
spilt
like
water
vpon
the
ground
,
which
cannot
be
gathered
vp
againe
,
yet
all
this
sorrowe
did
not
kill
him
,
but
he
changeth
his
speech
,
and
saith
:
thou
hast
brought
me
into
the
dust
of
death
:
whence
two
things
may
be
obserued
:
the
one
is
,
that
God
had
a
stroak
in
the
death
of
Christ
,
not
onely
by
permitting
the
Iewes
to
kill
him
,
which
shall
be
handled
afterward
in
the
16.
and
17.
verses
,
but
by
pouring
his
wrath
vpon
him
,
which
hastened
his
death
the
sooner
,
in
so
much
as
the
historie
in
the
gospell
saith
,
he
was
dead
sooner
then
the
theeues
who
died
the
same
death
with
him
,
as
is
likely
:
which
hastie
death
of
Christs
was
caused
no
doubt
by
some
inwarde
cause
,
which
was
Gods
wrath
,
that
had
wrought
the
former
strange
effectes
in
Christ
:
that
it
may
be
properly
said
that
God
killed
Christ
rather
then
the
Iewes
,
though
the
Iewes
also
tortured
his
bodie
,
so
as
that
in
time
he
should
haue
died
.
The
other
thing
that
we
note
here
is
,
that
all
the
might
,
malice
,
and
mischeife
of
the
deuills
,
and
the
Iewes
which
was
exprest
in
the
torturing
and
tormenting
of
Christ
,
could
not
haue
killed
Christ
,
except
God
had
killed
him
.
For
Christ
beeing
God
,
could
if
it
had
pleased
him
,
and
if
the
decree
of
god
had
not
beene
otherwise
,
haue
retained
his
spirit
,
cured
his
wound
,
or
destroyed
his
enemies
that
they
should
not
haue
beene
able
to
wound
him
:
in
regard
whereof
hee
saith
.
Ioh.
10.18
.
that
he
had
power
to
lay
downe
his
life
and
to
take
it
vp
againe
,
and
that
his
life
was
not
wrested
out
of
his
hand
but
seeing
God
had
decreed
it
otherwise
therefore
Christ
must
needes
die
,
and
yet
the
principall
crucifier
of
Christ
(
that
I
may
so
speake
generally
)
was
God
himselfe
,
who
besides
that
he
vsed
the
Iewes
,
and
the
Deuills
as
his
instruments
to
murder
Christ
yet
he
retayneth
in
his
owne
handes
one
soueraigne
torture
,
the
most
fearefull
wrath
of
God
to
bee
inflicted
vpon
Christ
our
surety
,
in
regard
whereof
the
proper
saith
of
Christ
,
thou
hast
brought
me
into
the
dust
of
death
.
Summarily
(
to
ende
the
torments
which
immediatly
tortured
Christs
soule
)
wee
may
here
obserue
that
Christ
was
thus
afflicted
as
is
rehearsed
alreadie
,
both
willingly
,
and
necessarily
:
willingly
in
that
he
suffered
the
Deuills
thus
to
assault
him
with
terour
and
temptation
:
necessarily
in
that
God
had
a
hand
in
killing
him
,
and
bringing
him
to
the
graue
which
is
deaths
dust
:
and
indeed
Christ
did
willingly
and
yet
necessarily
suffer
all
that
hee
suffered
:
hence
then
two
consequents
followe
immediately
.
1
Christ
infinite
loue
that
was
content
and
willing
to
suffer
such
hardship
for
vs
wretched
caitifes
:
and.
2
That
no
lesse
then
that
which
Christ
suffered
was
sufficient
for
our
redemption
&
reconcilation
to
God
,
seeing
that
he
suffered
all
that
he
suffered
necessarily
:
for
if
it
bee
supposed
that
the
least
suffering
of
Christ
had
beene
enough
to
haue
appeased
God
towards
vs
,
then
it
is
superfluous
and
vnnecessary
that
Christ
should
come
into
the
dust
of
death
:
should
haue
such
straung
effectes
in
his
bodie
before
his
death
;
should
be
subiect
to
the
terour
and
temptations
of
the
deuil
:
to
the
woundes
and
stripes
of
the
Iewes
:
but
because
it
was
necessary
that
Christ
should
suffer
all
these
things
and
so
enter
into
his
glorie
,
therefore
the
least
suffering
of
Christ
was
not
sufficient
.
This
also
might
call
into
question
the
lawe
of
God
to
his
beloued
sonne
in
that
hee
would
bring
him
to
the
dust
of
death
,
if
it
were
not
necessary
:
and
if
it
were
necessarie
that
Christ
should
die
&
that
by
Gods
owne
hand
(
rather
and
more
then
by
the
Iewes
woundes
,
and
the
Deuills
worke
)
as
is
here
noted
,
I
would
knowe
what
that
hand
of
God
was
,
if
it
was
not
the
wrath
of
God
working
the
former
straung
effectes
in
Christs
bodie
:
and
if
Christ
must
of
necessity
die
,
why
must
he
not
of
necessitie
suffer
Gods
wrath
properly
?
shall
we
say
Gods
loue
would
not
suffer
that
?
But
Gods
Iustice
did
require
it
:
and
Gods
loue
would
suffer
him
to
die
:
but
necessitie
vrged
a
despensation
?
What
necessity
I
pray
you
?
euen
this
perhaps
that
if
Gods
wrath
had
seazed
vpon
Christ
,
hee
would
haue
bene
forsaken
of
God
:
why
?
he
was
forsaken
of
God
Psal.
22.1
.
all
comfort
was
secluded
from
him
,
and
yet
all
grace
was
present
with
him
:
but
it
was
impossible
that
Christ
should
suffer
gods
wrath
?
wherefore
impossible
?
because
he
was
God
?
therefore
also
it
was
impossible
that
he
should
die
,
but
possibility
admitted
his
death
:
and
why
not
Gods
wrath
?
for
neither
the
Godhead
died
nor
suffered
Gods
wrath
,
but
the
manhood
only
and
the
hypostaticall
vnion
was
neuer
dissolued
&
there
is
no
daunger
of
fearing
any
absurdity
to
ensue
vpon
the
suffering
of
Gods
wrath
rather
then
vpon
the
suffering
of
death
:
for
despaire
,
want
of
faith
,
loue
,
&c.
are
not
to
be
feared
.
The
affliction
that
immediately
seazed
vpon
Christs
bodie
.
17
I
may
tell
all
my
bones
,
yet
they
behold
and
looke
vpon
me
.
18
They
part
my
garments
among
them
and
cast
lottes
vpon
my
vesture
&c.
These
words
containe
that
affliction
which
directly
and
immediately
was
inflicted
vpon
Christs
bodie
,
which
no
doubt
pierced
the
sensitiue
part
of
the
soule
,
which
was
inherent
in
the
parts
of
the
bodie
wounded
,
for
we
see
woundes
in
the
parts
of
the
bodie
are
sensible
,
and
so
very
grieuous
:
the
reason
is
;
for
that
the
obiect
and
the
instrument
of
sense
are
ioined
togither
without
a
medium
,
whereas
there
ought
to
be
a
competent
distance
,
and
a
conuenient
medium
,
which
is
called
Cuticula
.
Here
in
the
first
place
the
persons
inflicting
these
bodily
torments
vpon
Christ
,
are
to
be
considered
,
who
are
called
dogges
,
whereas
the
deuils
in
the
former
part
of
Christs
torments
were
compared
to
Buls
and
Lyons
:
&
the
comparison
hath
in
it
excellent
conueniencie
&
proportion
,
for
as
it
is
an
easier
matter
to
encounter
a
dog
,
then
a
mightie
madde
Bull
,
&
a
lyon
,
so
the
conflict
which
Christ
had
with
the
wicked
,
which
were
but
a
company
of
curre
dogges
,
was
nothing
in
comparison
of
the
combate
he
had
with
the
deuill
and
his
angels
,
whose
malice
,
might
,
and
mischeife
against
Christ
surpassed
the
villanie
of
the
Iewes
,
as
farre
as
the
lyon
rampeth
and
roareth
more
cruelly
then
the
dogge
barketh
:
and
yet
Christ
suffered
more
then
that
also
,
which
was
the
cōplemēt
of
al
misery
.
The
wicked
in
the
Scripture
are
compared
to
dogges
in
respect
of
two
properties
which
dogges
haue
,
wherein
wicked
men
are
answerable
to
them
:
the
one
is
churlishnes
the
other
is
filthines
:
for
the
dogge
will
snarle
at
him
that
beateth
him
for
his
fault
,
yea
though
he
be
his
master
,
Mat.
7.6
.
and
he
will
also
turne
againe
and
eate
the
carrion
which
he
hath
vomited
,
2.
Pet.
2.22
.
which
noteth
out
vnto
vs
two
sorts
of
wicked
men
:
one
is
open
persecutors
that
reuile
and
persecute
them
that
smite
them
with
holesom
reproofes
,
when
they
are
faultie
:
another
is
temporizing
hypocrites
,
that
hauing
made
a
shewe
of
godlinesse
,
as
if
they
had
vomited
sinne
out
of
their
soules
,
yet
at
length
returne
again
,
&
take
vp
their
former
sinnes
,
which
only
for
a
time
in
hypocrisie
they
forsooke
.
Further
this
place
warranteth
(
and
innumerable
more
)
that
the
assemble
of
wicked
men
that
are
temporizers
or
persecutors
may
lawefully
be
called
dogges
,
or
a
kennell
of
hounds
:
men
now
a
daies
that
serue
times
,
and
persecute
the
church
take
it
in
dudgin
(
as
we
say
)
that
they
shuld
be
called
dogs
,
or
swine
,
or
lyons
,
or
beares
,
&c.
&
yet
they
haue
all
the
properties
of
these
brutish
creatures
,
as
if
bruite
beastes
were
metamorphized
&
changed
into
men
,
as
the
heathen
haue
allegorized
:
of
such
persons
.
I
would
demand
this
question
;
whether
is
worse
to
be
a
dog
,
or
to
be
called
a
dog
?
may
not
a
man
call
a
dog
a
dogge
?
Wherfore
if
such
men
be
dogs
,
I
knowe
no
reason
but
they
may
be
so
called
,
especially
the
h.
ghost
going
before
,
whose
example
is
our
instruction
in
the
same
case
:
either
therefore
lett
such
men
cease
to
bee
dogges
,
or
if
they
still
continue
dogges
let
them
be
called
dogges
.
Againe
some
take
the
prick
when
they
are
not
prickt
at
all
in
the
ministers
intentiō-althogh
they
are
prickt
in
the
Lords
disposition
:
for
sometime
the
minister
intendeth
in
his
ministerie
that
which
neuer
pearceth
:
&
sometime
God
causeth
that
to
pearce
in
his
ministerie
that
which
hee
neuer
intendeth
,
yet
it
may
be
knowne
that
Pauls
planting
,
and
Apollos
watring
is
nothing
except
God
giue
increase
:
There
are
men
called
by
the
names
of
beasts
,
as
lyon
,
fox
,
hart
,
hare
,
hound
,
or
so
forth
,
and
these
men
are
some
good
some
bad
,
as
our
owne
experience
may
informe
vs
well
enough
:
nowe
sometime
it
falleth
out
that
the
minister
in
his
ministerie
is
occasioned
by
the
scripture
to
vnfold
the
euill
properties
of
wicked
men
in
regard
whereof
they
are
compared
to
beasts
as
the
lyons
properties
are
prid
and
crueltie
,
the
foxes
craft
and
subteltie
,
the
hearts
fearefullnes
,
&c.
and
it
may
fall
out
that
some
wicked
man
called
lyon
hath
the
lions
prid
and
cruelty
,
some
wicked
man
called
fox
hath
the
foxes
craft
and
subteltie
&c.
now
if
these
men
take
themselues
either
named
or
aymed
at
in
the
ministerie
,
where
as
it
may
be
the
minister
neuer
dreameth
thereof
;
or
if
the
minister
intend
such
a
thing
,
whence
should
a
man
say
this
proceedeth
?
without
doubt
either
grosse
folly
,
or
an
accusing
conscience
,
or
meere
mallice
,
or
brutish
ignorance
bring
men
into
these
surmises
:
howsoeuer
it
be
gods
word
,
it
is
a
sharpe
two
edged
sword
;
&
the
minister
by
gods
prouidence
,
which
to
him
perhaps
is
chance
medley
,
sometime
shal
wound
him
whome
he
neuer
aimed
at
,
or
harden
him
,
whome
he
neuer
thought
of
:
for
the
word
of
God
is
both
a
sauour
of
life
&
of
death
to
seueral
sorts
of
persons
.
These
are
the
persons
that
afflicted
Christ
,
let
vs
further
consider
what
afflictions
befel
him
:
they
crucifie
him
,
&
mock
him
,
they
strip
him
naked
,
and
dispoile
him
of
his
garments
:
all
which
are
so
many
sufferings
of
Christ
for
our
good
:
he
was
crucified
,
&
suffered
the
most
accursed
death
of
the
crosse
,
to
deliuer
vs
from
the
curse
of
the
law
,
Gal.
3.13
,
he
was
mockt
to
make
vs
honourable
,
he
was
robbed
to
make
vs
rich
,
&
was
stript
naked
to
couer
our
nakednes
:
al
these
benefits
we
haue
from
all
Christs
sufferings
,
though
not
each
of
them
seuerally
from
the
like
suffering
in
Christ
,
howsoeuer
allegorically
thus
applied
.
Againe
no
positiue
or
ciuill
lawes
of
any
nation
vnder
heauen
haue
accursed
those
persons
that
haue
beene
hanged
vpon
a
tree
vntill
their
bodies
haue
died
,
indeed
the
death
is
something
more
base
and
vilde
then
some
other
kind
of
death
is
,
in
reputation
among
some
persons
,
whence
in
our
nation
it
seemeth
that
noble
men
haue
some
priuiledge
that
way
,
that
they
die
not
as
other
sorts
of
persons
die
.
And
lastly
,
the
death
of
the
tree
hath
no
curse
in
it selfe
:
we
reade
of
diuers
men
that
were
godly
men
that
died
vpon
the
tree
;
as
the
penitentiarie
that
died
with
Christ
,
&
Christ
himselfe
also
:
and
experience
teacheth
vs
that
eeuery
yeare
:
for
many
men
betwixt
their
condemnation
and
execution
haue
beene
deepely
humbled
for
there
sinnes
,
and
so
haue
died
the
true
seruants
of
God
:
where
fore
the
death
of
the
crosse
(
which
Christ
suffered
)
was
not
thus
accursed
:
how
then
was
it
accursed
?
surely
by
the
iudiciall
and
ceremoniall
lawe
of
Moses
and
not
otherwise
:
that
lawe
which
Moses
gaue
from
God
the
lawgiuer
of
the
Iewes
Deut
21.23
.
conteyneth
a
prohibition
with
a
reason
annexed
thereto
:
The
prohibition
is
in
these
words
:
Thou
shalt
not
suffer
his
bodie
that
is
hanged
vpon
the
tree
to
remaine
all
night
vpon
the
tree
:
and
this
prohibition
is
a
meare
Iudiciall
law
of
Moses
the
which
the
people
of
the
Iewes
onely
,
were
bound
to
obserue
;
which
lawe
if
the
people
of
the
Iewes
had
violated
,
they
sinned
so
against
God
,
that
the
land
was
defiled
with
the
sinne
,
Deut.
21.23
.
The
reason
of
that
prohibition
is
in
these
words
:
For
the
curse
of
God
is
on
him
that
is
hanged
:
and
this
reason
is
a
meere
ceremoniall
lawe
:
(
for
it
hath
bin
prooued
,
that
neither
by
the
lawe
of
nature
,
by
ciuill
or
positiue
lawe
,
or
of
it selfe
,
to
be
hanged
vpon
a
tree
is
accursed
;
)
it
is
therefore
a
meere
ceremonie
:
but
we
know
that
Christ
is
the
substance
of
euery
ceremonie
:
wherefore
the
Lord
foreseeing
that
Christ
should
die
vpon
a
tree
,
&
vpon
the
tree
suffer
the
curse
of
the
lawe
due
vnto
our
sins
,
as
our
suretie
:
therefore
he
typically
figured
out
this
curse
in
the
death
of
malefactours
among
the
people
of
the
Iews
,
that
were
hanged
vpon
the
tree
:
so
that
euery
malefactor
that
was
hanged
among
the
Iews
,
was
a
type
of
Christ
,
and
therfore
was
accursed
:
not
really
(
for
it
is
want
of
charitie
to
think
so
)
but
ceremonially
and
typically
,
representing
vnto
vs
Christ
,
who
was
truely
and
really
accursed
for
vs
:
in
that
he
sustained
gods
wrath
which
is
the
curse
of
the
lawe
,
which
we
should
haue
sustained
:
wherefore
seeing
Christ
was
really
accursed
as
hath
beene
prooued
by
this
discourse
,
therfore
he
vndoubtedly
suffered
gods
wrath
which
is
the
curse
.
When
they
had
nailed
Christ
to
the
crosse
and
wrackt
his
ioynts
so
as
that
his
bones
might
bee
numbered
they
heape
vpon
him
all
other
indignities
they
can
:
and
therefore
first
they
behold
&
look
vpon
him
:
alas
it
was
a
pitifull
fight
for
one
that
had
any
manhood
in
him
,
to
see
a
man
nayled
hands
and
feete
with
great
nailes
(
as
they
must
needes
be
seeing
the
hebrue
word
signifieth
such
a
pearcing
,
as
was
more
like
diggig
:
or
such
a
pearcing
as
a
lyon
maketh
with
his
clawes
)
;
to
see
the
blood
issue
abounly
out
of
the
woundes
;
to
see
his
bodie
strecht
so
as
that
one
ioynt
was
seuered
from
an
other
which
is
an
extreame
torture
,
for
a
bodily
torment
;
and
yet
they
behold
and
look
vpon
him
without
any
pitty
at
all
;
nay
they
mock
and
derid
him
as
appeareth
plaine
in
the
historie
of
the
Gospell
,
&
when
he
would
haue
had
a
litle
drinke
to
asswage
his
thirst
,
they
gaue
him
viniger
mingled
with
gaul
to
increase
his
thirst
the
more
,
gaull
beeing
a
thing
biter
of
it selfe
;
all
these
shamefull
outragies
they
offered
to
Christ
nowe
in
dying
;
whence
we
may
consider
;
not
only
the
barbarous
crueltie
of
these
persons
,
but
further
the
nature
and
property
of
him
which
is
to
grow
one
from
degree
to
degree
,
till
it
come
to
an
heigth
and
a
fearefull
excesse
;
these
persons
first
contemned
Christ
a
doctrine
,
depraued
his
life
,
consented
to
his
death
,
now
most
cruelly
murder
him
,
and
yet
that
doth
not
satisfie
them
,
but
they
mock
at
him
in
the
middest
of
his
misery
:
&
will
not
affoard
him
any
ease
at
al
:
It
is
good
to
gainstand
sinne
at
the
first
,
least
if
it
get
ground
of
vs
at
length
it
conquer
and
subdue
vs
:
for
the
Lord
sometime
accustometh
to
punish
one
sinne
with
another
,
and
when
men
will
not
preuent
small
sinnes
,
they
shall
bee
plunged
into
a
sea
of
fearefull
impietie
:
as
the
Gentiles
because
when
they
knewe
God
they
did
not
glorifie
him
as
God
,
fell
to
Idolatrie
and
after
that
to
sinne
against
nature
:
and
they
in
the
seate
of
Antichrist
because
they
receiued
not
the
loue
of
the
truth
,
therefore
are
giuen
ouer
to
strang
delusions
to
beleeue
lies
that
they
might
bee
damned
.
Rom.
3.2
.
Thes.
2.
when
they
had
thus
shamefully
handled
Christ
,
1
The
souldiers
deale
as
theeues
which
haue
gotten
a
bootie
:
they
make
no
conscience
of
robbing
a
man
&
yet
they
make
a
scruple
in
deuiding
the
spoile
:
the
soldiers
make
no
bones
to
kill
Christ
,
and
rob
him
of
his
garments
,
yet
they
are
curious
in
the
deuiding
his
apparrell
amongst
them
:
for
it
is
a
right
propertie
of
an
hypocrite
to
swallow
a
carnell
,
and
to
strayne
at
a
gnatt
:
to
tith
mint
,
cummin
and
annise
seed
,
and
to
neglect
Iudgement
,
mercy
,
and
faith
:
the
soldiers
neuer
strayne
curtesy
to
iniury
Christ
,
but
they
wil
not
iniury
one
another
.
2
Againe
the
Holy
Ghost
seemeth
to
laie
another
fault
among
the
soldiers
that
they
cast
lottes
for
trifles
,
as
if
men
should
card
and
dice
for
a
coate
:
we
neuer
read
in
all
the
scriptures
that
lottes
were
vsed
but
in
waighty
matters
,
and
it
seemeth
to
be
to
take
the
name
of
God
in
vaine
,
to
sport
our selues
with
his
immediate
prouidence
,
as
lots
are
.
3
Furthermore
(
if
that
bee
not
assented
vnto
)
yet
here
is
another
thing
flatly
reproueable
,
that
by
lottes
(
as
it
were
cardes
and
dice
)
they
would
compasse
parts
of
their
maintenance
,
getting
away
from
another
man
by
lott
that
which
before
was
not
theirs
or
wher
to
they
had
no
title
:
for
one
of
the
souldiers
must
needes
haue
the
whole
coate
(
for
seeing
it
was
without
seame
they
would
not
cut
it
)
and
so
the
other
three
soldiers
lost
their
parts
and
he
that
gott
the
coat
by
lott
,
was
a
theefe
to
the
other
three
:
for
god
hath
appointed
men
to
get
there
goodes
by
labour
and
lawfull
contractes
not
by
carding
and
dicing
and
lotting
,
as
the
soldiers
doe
in
this
place
.
4
Lastly
:
it
seemeth
that
Christs
coate
was
worth
somthing
,
as
also
his
garments
for
otherwise
the
souldiers
would
not
haue
regarded
them
thus
as
they
doe
;
and
Christ
was
not
so
poore
and
beggerly
,
as
some
begging
fryers
might
peraduenture
suppose
him
to
be
:
neither
is
begging
a
state
of
perfection
,
better
then
possessing
&
vsing
riches
:
we
read
that
Paull
had
a
cloake
which
he
left
at
Troas
,
&
it
is
like
he
carried
another
with
him
,
except
we
say
he
borowed
one
or
went
in
his
Ierkin
:
and
though
some
mens
riches
are
a
snare
vnto
them
,
yet
that
is
not
in
their
riches
,
but
in
their
corupt
harts
which
are
set
vpon
their
riches
:
some
mans
pouertie
also
is
a
snare
vnto
him
but
that
is
in
the
wickednes
of
his
owne
heart
also
rather
then
in
pouertie
.
Of
the
request
and
petition
of
the
prophet
repeated
.
19.
But
be
thou
farre
of
O
Lord
my
strength
:
hasten
to
helpe
me
.
20
Deliuer
my
soule
from
the
sword
,
my
desolate
soule
from
the
power
of
the
dog
.
21
Saue
me
from
the
Lyons
mouth
,
and
answer
me
in
sauing
me
from
the
hornes
of
the
vnicornes
.
Hitherto
the
sufferinges
of
Christ
haue
beene
discussed
:
nowe
it
followeth
to
intreat
more
largely
of
the
prayer
that
Christ
maketh
,
the
substance
whereof
is
here
set
downe
by
the
prohet
and
it
accordeth
with
the
prayer
which
the
Euangelist
setteth
downe
Math
26.
and
Ioh.
12.
Let
this
cup
passe
from
me
.
&c.
saue
me
from
this
houre
&c.
where
this
question
commeth
to
be
scanned
:
what
Christ
praied
for
in
this
place
,
and
in
these
two
places
of
the
Euangelistes
:
or
what
Christ
praieth
against
:
for
the
on
of
these
include
the
other
,
and
the
supplication
includeth
the
deprecation
:
for
solution
whereof
:
It
must
necessarily
be
granted
that
he
praieth
either
against
a
bodily
death
,
or
against
Gods
wrath
;
if
it
be
saide
,
that
he
praied
against
a
bodily
death
,
then
also
it
must
needes
be
that
he
prayed
either
that
it
should
not
light
vpon
him
,
or
that
it
should
not
triumph
ouer
him
;
that
is
that
the
power
of
death
should
not
hinder
him
from
rising
againe
,
that
he
should
not
be
held
of
the
sorrowes
of
death
,
Act.
2.24
.
Againe
if
it
be
said
that
he
prayed
against
Gods
wrath
,
then
one
of
these
three
things
must
of
necessity
be
graunted
:
namely
that
he
prayed
.
1
Either
that
Gods
wrath
should
not
light
vpon
him
.
2
Or
that
it
might
depart
from
him
beeing
alreadie
vpon
him
.
3
Or
that
it
might
not
swallowe
him
vp
and
ouerwhelme
him
and
eternally
detayne
him
,
and
so
cause
him
either
to
forfeite
,
or
not
to
accomplish
our
redeption
.
There
beeing
thus
a
sufficient
enumeration
of
parts
,
let
vs
proceed
further
and
inquire
against
which
of
al
these
he
prayed
.
First
therefore
he
prayed
not
against
death
that
hee
migh
not
tast
it
:
for
God
had
determined
that
hee
should
suffer
death
,
and
he
knewe
it
very
well
it
beeing
figured
in
the
sacrifices
of
the
old
law
,
whereof
he
was
the
substance
prophecyed
by
the
prophets
,
signified
to
the
disciples
by
himselfe
.
Mat.
16.
and
to
say
that
he
prayed
against
that
,
for
which
he
knewe
he
came
into
the
world
were
to
make
him
pray
against
his
knowledge
,
&
against
the
expresse
will
of
God
reuealed
in
the
word
,
which
were
blasphemous
to
say
of
Christ
in
whose
mouth
there
was
found
no
guile
.
Secondly
also
he
praied
not
against
Gods
wrath
,
so
as
that
it
should
not
light
vpon
him
:
for
Matth.
20.22
.
he
saith
plainely
,
he
must
taste
of
that
cuppe
:
wherefore
he
did
taste
it
when
he
praied
it
might
passe
from
him
,
Math.
26.
&
the
condition
which
is
exprest
in
this
praier
argueth
so
much
:
for
in
the
place
of
Mat.
26.42
.
Christ
saith
thus
,
If
this
cuppe
cannot
passe
from
me
,
but
that
I
must
drinke
it
,
thy
wil
be
done
:
which
wordes
plainely
import
thus
much
:
that
whereas
before
the
first
time
he
praied
this
praier
,
he
directly
said
:
let
this
cup
passe
from
me
,
adding
the
conditions
:
Math.
26.39
.
There
was
some
opposition
betwixt
his
naturall
will
and
gods
wil
:
nowe
the
second
time
he
praied
,
Christs
will
is
wholly
submitted
and
subiected
to
Gods
will
,
to
drinke
the
cup
prepared
for
him
by
God
:
as
if
Christ
had
said
,
Father
if
it
had
beene
possible
,
and
agreeable
to
thy
will
,
I
could
wish
that
this
cuppe
of
thy
fierce
wrath
might
passe
away
,
so
as
that
I
might
not
tast
it
,
but
seeing
it
cannot
passe
till
I
haue
drunke
it
.
I
submit
my selfe
to
thy
will
.
And
this
praier
in
the
same
wordes
he
vttereth
the
third
time
:
Math.
26.44
.
Where
the
changing
of
the
wordes
of
the
prayer
in
the
verse
,
42.
is
to
be
carefully
noted
:
which
change
is
retained
the
third
time
he
praied
,
v.
44.
as
if
Christ
had
now
vanquished
nature
by
grace
;
for
there
was
in
Christ
both
nature
&
grace
,
and
that
this
second
praier
was
a
correcting
of
the
former
:
not
as
though
his
first
praier
were
simply
bad
,
but
that
nature
seemed
to
carrie
a
greater
sway
in
the
first
,
then
in
the
second
,
&
grace
throughly
corrected
nature
in
the
second
:
other
correcting
I
meane
none
:
wherefore
here
Christ
praied
not
that
Gods
wrath
might
not
at
al
light
vpon
him
.
Thirdly
therfore
,
&
for
conclusion
,
he
praied
against
the
other
3.
parts
of
the
distribution
mentioned
before
:
against
the
dominion
and
continuance
of
gods
wrath
,
and
death
.
Against
the
dominion
of
death
and
gods
wrath
he
praied
vndoubtedly
,
and
that
properly
as
our
intercessor
,
that
neither
himselfe
the
head
,
nor
we
consequently
the
members
,
should
be
subdued
&
ouerwhelmed
of
them
:
but
that
himselfe
,
and
we
by
him
might
conquer
&
vanquish
them
,
&
triumph
ouer
them
:
And
as
Christ
praied
against
the
dominion
of
death
and
gods
wrath
,
so
he
praied
also
that
the
wrath
of
God
might
not
stay
longer
vpon
him
,
he
beeing
now
alreadie
tormented
therewithall
,
&
so
he
saith
,
let
it
passe
from
me
:
saue
me
from
this
houre
.
For
further
explication
whereof
consider
3.
propositions
or
axioms
following
.
1
Christ
sustaining
the
ful
wrath
of
God
in
his
soule
,
was
wholly
busied
in
his
whole
soule
,
and
all
the
faculties
thereof
in
apprehending
,
feeling
,
and
bearing
it
,
so
as
the
soule
&
faculties
thereof
were
distracted
from
all
their
obiects
,
&
wholly
applied
herevnto
:
as
appeareth
by
the
strange
intermitting
of
the
functions
of
the
soule
in
the
parts
of
the
body
,
mentioned
,
v.
14.15
.
2
We
must
distinguish
nature
&
naturall
infirmities
from
sin
and
sinful
infirmities
:
it
is
a
naturall
infirmitie
for
a
man
to
sleepe
and
be
wearie
,
and
so
also
sustaining
Gods
wrath
,
to
desire
to
be
released
from
it
:
but
it
is
no
sinne
at
all
.
3
We
must
knowe
that
Christ
as
he
was
man
was
ignorant
of
some
things
,
as
namely
of
the
day
of
iudgment
,
Mar.
13.32
.
for
some
ignorance
is
no
sinne
:
as
for
a
minister
to
be
ignorant
of
the
manuarie
trades
:
for
a
man
to
be
ignorant
where
hel
is
,
of
the
orders
of
angels
.
&c.
Now
for
application
of
these
three
axiomes
:
sure
it
is
that
when
Christ
praied
,
he
praied
without
the
least
spotte
of
sinne
:
and
either
of
these
axiomes
rehearsed
will
iustifie
Christ
praier
from
the
least
suspition
of
sinne
:
as
it
is
thought
.
The
first
axiome
iustifieth
a
certaine
obliuion
or
forgetfulnesse
in
Christ
,
when
all
the
faculties
of
the
soule
were
interrupted
through
the
sense
of
Gods
wrath
:
and
wholly
seazed
with
the
intollerable
paine
thereof
:
this
I
dare
not
peremptorily
say
,
euery
way
to
be
good
and
sound
,
neither
doe
I
reprooue
it
:
onely
thus
much
,
it
may
seeme
to
be
a
fault
for
a
man
to
forget
when
the
ought
to
remember
;
and
to
say
that
Christ
had
nowe
a
holy
forgetfulnesse
,
when
he
should
most
of
all
remember
,
euen
when
he
was
to
make
the
vp-shotte
(
that
I
may
so
speake
)
of
our
redemption
,
is
not
presently
without
further
inquisition
to
be
admitted
.
In
regard
of
the
second
of
these
axiomes
it
may
be
more
probably
answered
,
that
Christ
sustaining
the
wrath
of
God
,
and
hauing
the
nature
of
a
man
in
him
,
which
desired
releife
from
so
extreame
torment
(
which
is
a
naturall
sinlesse
worke
)
said
to
his
Father
,
Let
this
cup
passe
,
saue
me
from
this
houre
,
&c.
and
in
the
very
selfe
same
moment
of
time
that
nature
desireth
,
grace
seasoneth
and
qualifieth
nature
,
saying
,
Not
my
naturall
will
,
but
thy
will
be
fulfilled
:
therefore
came
I
into
this
houre
.
So
here
there
is
first
a
difference
betwixt
nature
and
grace
;
then
a
subordinating
of
nature
to
grace
:
also
it
may
be
a
correcting
of
nature
by
grace
,
not
as
if
nature
were
euil
simply
but
a
lesse
good
:
for
it
is
good
tor
the
creature
to
preserue
it selfe
:
it
is
better
to
obey
gods
wil
by
suffering
according
to
his
wil
:
especially
considering
the
coincidence
of
nature
&
grace
in
the
same
time
&
praier
:
for
nature
maketh
the
request
,
grace
addeth
the
conditions
.
Nature
saith
thus
:
Father
let
this
cuppe
passe
from
me
:
saue
me
from
this
houre
.
Grace
saith
:
If
it
be
possible
:
&
not
my
wil
be
done
,
but
thine
;
&
therfore
came
I
into
this
houre
In
regard
of
the
third
axiom
aforesaid
,
it
is
thus
answered
,
that
as
Christ
was
ignorant
of
the
day
of
iudgment
,
so
without
errour
it
may
seeme
,
we
may
say
he
was
ignorant
of
the
time
how
long
or
how
oft
he
shuld
suffer
the
wrath
of
god
:
and
so
beeing
vnder
the
hand
of
God
,
&
not
knowing
what
space
of
time
god
in
his
euerlasting
decree
had
set
downe
for
enduring
it
,
or
how
oft
it
should
make
incursion
vpon
him
;
he
praied
,
Let
it
passe
,
&c.
that
is
,
let
it
depart
from
me
,
I
hauing
now
sustained
it
;
or
let
it
not
seaze
vpon
me
againe
,
I
hauing
already
suffered
it
;
sure
it
is
,
that
Christ
did
vndergoe
gods
wrath
a
competent
time
,
and
diuers
times
,
as
Ioh.
12.
Once
Gods
wrath
like
lightning
did
flash
vpon
his
face
;
also
Math.
26.
The
second
time
gods
wrath
most
furiously
assaulted
him
,
which
wrought
in
him
that
strange
agonie
&
sweat
:
lastly
,
hanging
vpon
the
crosse
,
when
he
cried
out
,
My
God
,
my
God
;
why
hast
thou
forsaken
me
?
&
this
third
assault
was
the
Complement
of
all
his
woes
,
for
whereas
before
in
the
Garden
an
angell
comforted
,
and
so
God
had
not
cleane
forsaken
him
,
now
God
vtterly
withdrewe
from
him
all
comfort
;
and
so
there
was
nothing
but
wrath
deuouring
him
&
praying
vpon
him
without
all
mercy
and
comfort
:
but
exquesitely
to
determine
howe
oft
,
or
how
long
at
any
time
Gods
wrath
was
vpon
Christ
,
seeing
the
scripture
hath
not
exprest
it
,
is
meere
curiositie
;
and
if
any
man
obiect
that
Christ
prayed
against
Gods
will
neuerthelesse
in
praying
thus
;
it
is
answered
that
he
praied
against
Gods
secret
will
it
may
be
and
that
is
no
sinne
;
and
his
prayer
had
conditions
,
&
so
it
was
not
against
gods
wil
;
It
is
no
sinne
for
the
sonne
to
pray
for
the
life
of
his
father
,
which
shall
shortly
die
,
hee
praying
conditionally
.
Wherefore
to
end
all
this
discourse
of
Christs
prayer
;
it
is
iustifiable
as
we
see
,
in
diuers
respects
by
saying
either
he
forgatt
through
the
interrupting
of
the
soule
;
or
that
nature
corrected
with
grace
made
this
request
;
or
that
he
prayed
through
ignorance
,
contrary
to
Gods
secret
will
conditionally
.
These
things
beeing
thus
discoursed
the
meaning
of
these
wordes
in
the
psalme
is
very
easie
;
as
if
the
prophet
should
haue
said
more
plainly
and
without
allegory
thus
all
the
powers
of
darkenes
▪
now
rage
against
mee
,
(
the
dogge
the
lyon
the
vnicorne
the
sword
)
the
Iewes
,
the
deuill
(
which
is
the
ramping
&
roaring
lyon
:
)
thy
wrath
and
the
curse
of
the
lawe
:
nowe
father
I
doe
not
desire
that
I
may
not
incounter
with
them
but
that
I
may
not
be
ouercome
by
them
,
saue
me
from
the
dominion
of
death
&
thy
wrath
(
from
the
power
of
the
dogge
,
from
the
lyons
mouth
,
from
the
hornes
of
the
vnicornes
)
lette
the
Iewes
(
the
dogges
)
crucifie
and
kill
mee
,
let
the
Deuill
and
his
angels
(
the
lyon
the
vnicornes
)
tempt
and
terrifie
me
:
let
thy
wrath
and
the
curse
of
the
lawe
(
the
sword
)
seeing
it
must
needes
torture
me
:
but
yet
father
saue
me
,
&
by
me
thy
whole
Church
from
perishing
vnder
thy
wrath
:
Yea
father
if
I
nowe
haue
sustained
thy
wrath
long
enough
and
often
enough
(
as
that
is
hidden
from
me
,
as
is
the
day
of
iudgement
)
release
me
from
it
:
but
if
it
must
needes
still
rest
vpon
me
,
I
am
content
to
beare
it
still
patiently
,
and
that
for
the
full
and
perfect
redemption
of
thy
Church
.
From
these
wordes
paraphrastically
thus
expounded
may
arise
a
doubt
:
Arise
o
sword
,
and
smite
the
sheapheard
,
which
place
is
applyed
by
the
Euangelist
,
Math.
26.31
.
to
the
death
of
Christ
,
also
consider
the
phrase
:
the
prophet
prayeth
that
his
soule
may
be
deliuered
from
the
sword
:
his
soule
doth
not
signifie
his
life
,
but
his
very
soule
indeede
the
fountaine
of
life
:
for
Christ
did
not
pray
against
death
that
he
might
not
tast
it
:
but
that
his
soule
might
not
be
swallowed
vp
of
death
:
therefore
this
must
needes
be
the
meaning
of
the
place
:
let
not
thy
wrath
ouerwhelme
my
soule
:
for
we
cannot
say
properly
let
not
death
ouerwhelme
my
soule
,
but
let
not
death
ouerwhelme
my
bodie
.
The
soule
dieth
not
but
the
bodie
onely
.
Summarily
then
to
end
;
this
is
not
the
meaning
of
the
wordes
:
deliuer
my
life
from
death
:
Supra
probutum
.
Nor
this
;
deliuer
my
soule
from
death
,
for
the
soule
cannot
die
,
it
is
immortall
.
Nor
this
:
deliuer
my
bodie
from
the
graue
:
for
it
is
absurd
and
impertinent
to
this
place
.
Therefore
this
is
the
meaning
:
deliuer
my
soule
from
thy
wrath
(
my
soule
from
the
sword
)
but
the
sword
did
smit
the
shepheard
:
ergo
Gods
wrath
did
torture
his
soule
.
(
desolate
)
is
exprest
v.
1.
for
Christs
soule
was
desolate
,
because
God
had
nowe
forsaken
him
,
and
neither
himselfe
,
man
or
angell
or
any
creature
did
comfort
him
but
all
had
forsaken
him
..
v.
11.
The
promise
of
Thankefulnesse
:
and
first
of
Christs
Prophecie
.
23
Praise
the
Lord
ye
that
feare
him
,
magnifie
ye
him
all
the
seed
of
Iacob
,
and
feare
yee
him
all
the
seed
of
Israel
.
24
For
he
hath
not
despised
nor
abhorred
the
affliction
of
the
poore
:
nether
hath
he
hid
his
face
from
him
,
but
when
he
called
vnto
him
he
heard
.
25
My
praise
shall
be
of
thee
in
the
great
congregatione
my
vowes
will
I
performe
before
them
that
feare
him
.
The
Prophet
hauing
before
set
down
the
sacrifice
and
intercession
of
Christ
both
in
the
torments
which
he
sustained
partly
in
his
soule
directly
and
properly
from
the
deuill
,
and
from
God
himselfe
,
partly
in
his
body
from
the
Iews
that
murthered
him
,
as
also
in
the
vehement
praier
which
he
made
,
partly
for
himselfe
,
and
partly
for
vs
,
seeing
the
fruite
thereof
wholly
redoundeth
vnto
vs
:
now
he
proceedeth
to
the
prophecy
&
kingdome
of
Christ
:
and
first
the
prophetical
office
of
Christ
is
exprest
in
these
foure
verses
.
The
principall
worke
of
Christs
prophecy
is
to
declare
Gods
name
,
that
is
,
his
excellent
attributes
,
and
his
whole
wil
vnto
his
brethren
the
Iews
,
and
so
to
the
whole
Church
,
for
so
this
place
is
brought
,
Heb.
2.12
.
to
prooue
the
humanitie
of
Christ
:
whence
we
consider
that
Christ
is
designed
by
God
the
father
for
the
onely
Prophet
,
Doctour
,
and
teacher
of
the
Church
,
he
is
the
great
Bishop
of
our
soules
:
God
hath
commanded
vs
to
heare
him
:
and
he
is
the
onely
law-giuer
that
is
able
to
saue
and
destroy
:
which
is
thus
to
be
vnderstood
,
that
he
alone
hath
reuealed
his
fathers
will
to
the
Church
by
the
ministerie
of
the
prophets
in
the
old
Testament
,
by
his
own
,
&
the
Apostles
ministerie
in
the
new
testament
,
who
spake
as
the
H.
ghost
directed
them
,
for
Christ
Iesus
hath
in
his
brest
hid
all
the
treasures
of
wisdome
and
knowledge
,
who
is
therefore
called
the
wisdome
of
God
:
and
therefore
we
are
not
to
adde
to
,
or
detract
any
thing
from
the
written
word
of
god
,
or
to
alter
any
whitte
thereof
,
which
whosoeuer
presumeth
to
doe
,
derogateth
from
the
propheticall
office
of
Christ
:
the
scriptures
indeede
may
be
expounded
,
but
they
must
not
be
altered
,
augmented
or
diminished
.
Hence
also
followeth
it
by
due
proportion
:
that
the
ministers
and
Pastors
of
the
Church
,
who
stand
vp
in
Christs
stead
(
he
being
ascended
vp
on
high
,
and
hauing
giuen
gifts
vnto
men
)
are
to
open
and
publish
Gods
will
sufficiently
reuealed
by
Christ
in
the
Prophets
and
Apostles
writings
)
to
the
people
of
God
for
their
conuersion
&
saluation
.
Finally
also
by
like
analogie
Christians
must
without
feare
or
shame
confesse
and
professe
the
truth
of
Gods
word
,
not
onely
before
the
friends
of
the
Church
,
&
those
specially
ouer
whome
they
haue
charge
,
but
also
before
the
enemies
of
the
Church
being
called
and
vrged
thereunto
.
This
is
the
principal
work
of
Christs
prophecie
to
teach
the
Church
:
nowe
the
effects
thereof
follow
,
which
are
the
praise
of
God
,
&
the
conuersion
of
mens
soules
:
which
are
subordinate
each
to
other
:
for
by
the
conuersion
of
mens
soules
God
is
glorified
.
The
first
effect
of
Christs
propheticall
office
,
The
second
effect
of
the
Prophecie
of
Christ
,
Hitherto
the
prohet
hath
declared
the
propheticall
office
of
Christ
in
reuealing
Gods
will
to
the
Church
with
the
two
effectes
thereof
,
the
conuersion
of
mens
soules
and
the
glory
of
God
(
for
the
hardening
of
the
wicked
is
no
proper
effect
;
)
now
the
prophet
rendereth
a
reason
of
Christs
propheticall
office
,
wherefore
he
will
reueale
his
fathers
will
to
his
Church
;
or
wherefore
the
Church
ought
to
praise
God
beeing
conuerted
because
that
when
Iesus
Christ
beeing
poore
and
in
great
humiliation
sustaining
the
wrath
of
God
for
the
redemption
of
the
Church
called
vnto
his
father
,
hee
heard
:
Hence
then
we
may
learne
two
instructions
.
First
that
the
propheticall
office
of
Christ
is
a
fruit
of
his
preisthood
,
of
his
redemption
,
sacrifice
and
intercession
:
for
if
Christ
had
not
died
for
vs
,
he
had
neuer
reuealed
his
fathers
will
vnto
vs
:
according
as
the
aposte
(
Eph.
4.
)
doth
reason
Christ
ascended
vp
on
high
and
led
captiuitie
captiue
,
and
gaue
gifts
vnto
men
:
but
before
hee
ascended
hee
discended
and
suffered
death
for
vs
.
Secondly
hence
wee
must
learne
euerlastingly
to
▪
magnifie
the
worke
of
our
redemption
which
is
the
fountaine
of
all
our
good
:
for
without
it
we
had
still
remained
in
blindnes
&
ignorance
without
the
knowledge
of
Gods
word
,
and
so
we
had
groped
in
the
palpable
darkenes
of
Aegipt
:
for
the
propheticall
office
of
Christ
principally
reuealeth
vnto
vs
the
redemption
of
Christ
which
is
the
principall
worke
of
his
preisthood
,
so
that
Christs
sacrifice
is
the
halfe
of
the
matter
of
his
prophecy
the
doctrine
of
the
lawe
also
through
Christ
prophecy
is
restored
vnto
vs
sound
and
perfect
which
through
the
transgression
of
Adam
was
wonderfully
defaced
,
and
the
condition
of
the
lawe
is
qualified
also
by
the
conditions
of
the
gospell
,
that
the
Lord
doth
not
nowe
require
perfect
obedience
in
quantity
,
but
in
quality
:
and
so
through
the
redemption
of
Christ
.
The
Gospell
is
wholly
reuealed
,
a
matter
altogether
vnknowne
to
man
by
nature
,
and
the
law
is
restored
,
and
qualified
and
made
possible
to
the
penitent
and
beleeuers
.
In
this
25.
verse
there
are
two
phrases
to
be
obserued
:
Of
Christs
kingdome
:
or
kingly
office
:
and
his
subiects
.
27
All
the
ends
of
the
world
shall
remember
themselues
and
turne
to
the
Lord
,
all
the
kindreds
of
the
nations
shall
worshippe
before
thee
,
28.
28
For
the
kingdome
is
the
lords
&
he
ruleth
among
the
nations
.
29
All
they
that
be
fatte
in
the
earth
shall
eate
and
worship
:
all
they
that
goe
downe
into
the
dust
shall
bow
befere
him
:
euen
he
that
cannot
quicken
his
owne
soule
.
30
There
seedd
,
shall
serue
him
,
it
shall
be
counted
to
him
foreuer
.
31
They
shall
come
&
shal
declare
his
righteousnes
:
because
he
hath
done
it
for
a
people
to
be
borne
.
In
the
kingdome
of
Christ
the
subiects
are
first
to
be
considered
who
are
first
described
by
two
properties
:
which
are
indeed
Properties
euery
way
,
wherein
the
wicked
haue
no
part
nor
portion
at
all
:
which
are
these
following
.
1
Humiliation
2
faith
3
peace
of
conscience
4
desire
of
increase
of
grace
5
Glorifying
God
6
life
euerlasting
:
of
each
of
them
something
.
Humiliation
or
contrition
or
sorrowe
for
sinnes
is
the
first
grace
that
appeareth
sensibly
in
the
soule
of
a
Godly
man
,
this
is
the
sacrifice
that
is
well
pleasing
in
gods
sight
;
Faith
is
the
second
grace
which
followeth
humiliaton
,
the
property
whereof
is
to
eate
Iesus
Christ
,
Fourth
propertie
is
desire
of
increase
of
grace
,
A
fifth
propertie
is
the
leading
of
a
godly
life
according
to
gods
commaundements
,
All
that
is
within
me
praise
his
holy
name
.
Euerlasting
life
is
the
last
propertie
,
After
the
description
of
the
subiects
of
Christs
kingdome
by
their
properties
follow
the
seuerall
sorts
of
them
:
Gentiles
as
wel
as
Iews
,
poore
as
well
as
rich
:
malefactors
condemned
to
die
,
as
well
as
guiltlesse
persons
;
the
children
as
well
as
the
parents
.
Yea
and
the
kingdome
of
Christ
consisteth
of
all
other
sortes
of
persons
that
may
be
rehearsed
:
as
bond
and
free
,
man
&
woman
,
master
and
seruant
,
&c.
Generally
hence
may
be
noted
two
instructions
.
First
,
wherefore
the
church
is
called
Catholike
;
because
it
consisteth
of
al
sorts
of
persons
,
it
is
in
al
places
:
it
is
at
al
times
.
v.
27.29.30
,
31.
The
Prophet
saith
,
Againe
,
the
conuersion
of
the
Gentiles
is
here
noted
out
vnto
vs
in
the
3.
parts
thereof
.
1
They
shall
remember
themselues
,
3
They
shall
worship
before
God
,
Furthermore
not
only
we
that
now
liue
,
Yea
and
here
is
one
thing
more
,
If
any
man
list
to
vnderstand
by
righteousnesse
that
which
God
exercised
in
the
whole
worke
of
our
redemption
,
shewing
himselfe
most
righteous
therein
,
he
may
for
me
.
If
any
man
thinke
better
to
expound
a
people
to
be
borne
,
such
as
are
not
borne
by
naturall
generation
,
we
may
obserue
,
that
it
is
our
dutie
to
teach
our
children
and
posterity
especially
the
article
of
iustification
by
faith
onely
,
least
the
subtill
and
crafty
Iesuites
the
supporters
and
pillers
of
popery
wrest
it
from
vs
,
who
labor
to
perswade
the
meritt
of
good
workes
and
so
to
shoulder
the
Lord
Iesus
Christ
his
righteousnes
out
of
dores
.
Thus
the
kingdome
of
Christ
also
is
described
.
FINIS
.